Contents

1 The Gospel Comes to Thessalonica—June 30–July 6 6

2 Preserving Relationships—July 7–13 14

3 Thessalonica in Paul’s Day—July 14–20 22

4 Joyous and Thankful (1 Thess. 1:1–10)—July 21–27 30

5 The Apostolic Example (1 Thess. 2:1–12)—July 28–August 3 38

6 Friends Forever (1 Thess. 2:13–3:13)—August 4–10 46

7 Living Holy Lives (1 Thess. 4:1–12)—August 11–17 56

8 The Dead in Christ (1 Thess. 4:13–18)—August 18–24 64

9 Final Events (1 Thess. 5:1–11)—August 25–31 72

10 Church Life (1 Thess. 5:12–28)—September 1–7 80

11 Promise to the Persecuted (2 Thess. 1:1–12)—September 8–14 88

12 The Antichrist (2 Thess. 2:1–12)—September 15–21 96

13 Keeping the Church Faithful (2 Thess. 2:13–3:18)

—September 22–28 104

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The Adult Sabbath School Bible Study Guide is prepared by the Office of

the Adult Bible Study Guide of the General Conference of Seventh-day

Adventists. The preparation of the guides is under the general direction of

the Sabbath School Publications Board, a subcommittee of the General

Conference Administrative Committee (ADCOM), publisher of the Bible

study guides. The published guide reflects the input of worldwide evaluation

committees and the approval of the Sabbath School Publications Board and

thus does not solely or necessarily represent the intent of the author(s).

Sabbath

School

Personal

Ministries

n the 1940s, Nobel Prize-winning Irish author Samuel Beckett wrote a drama called

Waiting for Godot about two hapless, homeless men waiting on the side of the road

for someone named Godot, who was supposed to come and save them from the

meaningless and pathetic absurdity of life.

“His name is Godot?” Estragon asks.

“I think so,” Vladimir answers.

As Vladimir and Estragon stand, suckled by the dehydrated hope that Godot will

come, a procession of human suffering, missteps, goose steps, limps, and hobbles stomps

past them. Bored, not so much by all the pain of life but by its uselessness, they seek

diversion in doing good, such as lifting a blind man who has stumbled.

“Come, let us get to work!” Vladimir says. “In an instant all will vanish, and we’ll

be alone once more, in the midst of nothingness!” But as Vladimir reaches, he falls and

can’t get up.

Despite more promises that Godot will come, life seems so miserable in the meantime

that they decide to hang themselves. But having no rope, Estragon takes off the cord

that holds up his pants, which collapse around his ankles. To test the cord’s strength,

the two men pull it; it breaks, and they almost fall. They decide to find a better rope

and try again later.

“We’ll hang ourselves tomorrow,” Vladimir says. “Unless Godot comes.”

“And if he comes?” Estragon asks.

When the Lord Descends

From Heaven

When the Lord Descends

From Heaven

“We’ll be saved.”

This mysterious Godot never comes, which means they’re not saved. They weren’t, of

course, supposed to be. Beckett’s whole point with the drama is to show the absurdity

and hopelessness of life.

What a contrast to the view of life presented in the Bible. In particular, what a con-

trast to the view presented in this quarter’s lessons, that deals with the apostle Paul’s two

letters to the Thessalonians.

Like Beckett’s two characters, the Thessalonians faced stresses, strains, struggles, even

outright persecution. In other words, life for them, as for all of us, had its hard moments.

How easy and understandable it would have been

for them to fall into the futility, nihilism, and pes-

simism that Beckett expressed in his drama. Instead,

the Thessalonians had a sure hope, a hope based on

what Christ had done for them, a hope that pointed

to the greatest promise of all—the Second Coming

(which Beckett was mocking, as well). Though Paul

had chided the Thessalonians, as they had behavioral,

as well as theological issues in the church (sound famil-

iar?), it was to them, and to us, that Paul wrote some

of the most incredible, uplifting, and hopeful words in

all inspiration.

“For the Lord himself shall descend from heaven with a shout, with the voice of the

archangel, and with the trump of God: and the dead in Christ shall rise first: Then we

which are alive and remain shall be caught up together with them in the clouds, to

meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one

another with these words” (1 Thess. 4:16–18).

It doesn’t get any more hopeful or glorious than that, does it?

This quarter, through Paul’s letters to the Thessalonians, we’ll get a glimpse into the

life of an early Christian church—an urban church, really—and see some of the struggles

and challenges that it faced, including the difficulties that arose from the fact that Christ

had not yet returned. Fascinating, too, is that however different the Thessalonians’ cir-

cumstances were from our own, so often the principles reflected in Paul’s words to the

Thessalonians deal with the issues and challenges that we, too, confront as we await, not

some mysterious Godot, but the Lord Jesus, whose death on the cross at the first coming

guarantees His return in glory at the Second.

Jon Paulien is dean of the School of Religion at Loma Linda University in Loma Linda,

California.

The Thessalonians

had a sure hope, a

hope based on what

Christ had done for

them, a hope that

pointed to the great-

est promise of all—

the Second Coming.

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L e s s o n

*June 30–July 6

The Gospel Comes to

Thessalonica

sa b b a t h af t e r n o o n

Read for This Week’s Study:

Acts 16:9–40; 17:1–4, 12;

Jer. 23:1–6; Isa. 9:1–7; Isaiah 53; Rom. 1:16.

Memory Text:

“And we also thank God continually because, when

you received the word of God, which you heard from us, you accepted

it not as the word of men, but as it actually is, the word of God, which

is at work in you who believe” (1 Thessalonians 2:13, NIV).

Key Thought:

Our assurance of God’s promises must be based

on our confidence in His Holy Scriptures.

he young pastor sat outside with a young woman who had just

been baptized. Much to his surprise, she said, “I need to be

baptized again.”

When the pastor asked why, she responded, “There are things that

I didn’t tell the senior pastor about my past.”

Thus began a long conversation about forgiveness in Christ, a con-

versation she hungrily consumed. When the pastor finished praying

with her, a huge downpour suddenly drenched them both. Eyes shin-

ing, the young woman said, “I’m being baptized again!”

A gracious God often provides living tokens, such as that unex-

pected rain, to assure believers that they are right with Him. But our

confidence in God is even more solidly grounded when it is based

on the clear teaching of His Word. In this lesson we’ll see that the

fulfillment of prophecy provided solid assurance to the new believers

in Thessalonica.

*Study this week’s lesson to prepare for Sabbath, July 7.

Su n d a y

July 1

The Preachers Pay a Price

Read

Acts 16:9–40. According to the passage, why did the Philippians

react so negatively to the gospel? What important principle can

we find in their reaction that we always need to be wary of our-

selves? In what other ways can this principle be made manifest,

even in the lives of professed Christians?

________________________________________________________

The gospel is the good news of God’s mighty actions in Christ that

lead to forgiveness, acceptance, and transformation (Rom. 1:16, 17).

Through sin, the whole world was condemned; through the death and

resurrection of Jesus, the whole world was given a new opportunity

to have the eternal life that God originally wanted for all human-

ity. God’s mighty work was done for us while we were still sinners

(Rom. 5:8). This work of redemption was accomplished outside of

us, by Jesus, and we can add nothing to it—nothing. Yet, the gospel

becomes real in our lives only when we accept not only its condemna-

tion of our sins but God’s forgiveness of those sins through Jesus.

Being that the gospel is such good news and is free, why would

anyone resist or fight against it? The answer is simple: accepting the

gospel calls us to set aside confidence in self and in worldly things

such as money, power, and sexual attractiveness. Money, sex, and

power are good things when submitted to the will and ways of God.

But when people cling to these trivial matters that substitute for the

assurance of the gospel, the gospel and those who proclaim it become

a threat.

Read 1 Thessalonians 2:1, 2. Paul and Silas entered Thessalonica in

pain, their bodies bearing the cuts and bruises they had received from

their heavy beating and confinement in Philippi (Acts 16:22–24). But

tokens of the mighty power of God (Acts 16:26, 30, 36) had encour-

aged their hearts. They boldly entered the synagogue at Thessalonica

in spite of their pain and spoke again of the Messiah who had changed

their lives and sent them on a mission to preach the good news in

places where it had not been heard before.

What are the things of the world that, if we’re not careful,

can draw us away from the Lord? Why, then, is it so impor-

tant to keep the Cross and its meaning always at the center of

our thoughts, especially when the lure of the world seems the

strongest?

Mo n d a y

July 2

Paul’s Preaching Strategy

What

does Acts 17:1–3 tell us about the where, the when, and the how

of Paul’s preaching strategy in Thessalonica?

Although 1 Thessalonians was among Paul’s earliest letters, both his

theology and missionary strategy were well developed by the time he

arrived in Thessalonica.

The first step in Paul’s missionary strategy was to attend the local

synagogue on the Sabbath. This was natural because the Sabbath was a

good time to reach Jews in large numbers. However, more than just a

missionary strategy was at work here. Paul would have taken time for

prayer and worship on the Sabbath even if no Jews or no synagogue had

been available (see Acts 16:13).

It was not uncommon in those days for Jews to invite synagogue visi-

tors to speak, especially if they had lived in Jerusalem, as Paul and Silas

had. The congregation would have been eager to hear news of Jewish

life in other places. It also would have been interested in any new ideas

the visitors had discovered from their study of the Scriptures. So, Paul’s

strategy was a natural fit with the synagogue environment.

The second step in Paul’s strategy was to preach directly from their

common Scriptures, the Old Testament. He also began with a topic of

great interest to the Jews of the time, the Messiah (“the Christ” is the

Greek equivalent of “the Messiah” in the Hebrew; see Acts 17:3). Using

texts from the Old Testament, Paul demonstrated that the Messiah

would first have to suffer before He would obtain the glory with which

the Jews were familiar. In other words, the popular, glorious version of

the Messiah’s mission was only part of the picture. When the Messiah

would first appear, He would be a suffering servant rather than a royal

conqueror.

Third, having established a fresh picture of the Messiah in their

minds, Paul went on to tell the story of Jesus. He explained how Jesus’

life conformed to the pattern of the Bible prophecy that he had just

shared with them. No doubt he added stories about his own previous

doubts and opposition and also spoke of the convincing power of his

personal encounter with the exalted Christ. According to Luke (Luke

24:25–27, 44–46), Paul’s preaching strategy in Thessalonica followed

the same pattern that Jesus had used with His disciples after the resur-

rection.

Notice that Paul sought to reach people where they were, using

that with which they were familiar. Why is this strategy so

important? Think about those whom you want to reach. How

can you learn to start where they are and not where you are?

Tu e s d a y

July 3

Two Views of the Messiah

Since ancient times, readers of the Old Testament have noticed a

variety of perspectives in the prophecies pointing toward the Messiah.

Most Jews and early Christians identified two major strands in the

Messianic prophecies. On the one hand, there were texts that pointed

toward a royal Messiah: a conquering king who would bring justice

to the people and extend Israel’s rule to the ends of the earth. On the

other hand, there were texts that suggested the Messiah would be

a Suffering Servant, humiliated and rejected. The mistake that many

made was in not understanding that all these texts were referring to the

same person, just to different aspects of His work at different times.

Read

Jeremiah 23:1–6, Isaiah 9:1–7, 53:1–6, Zechariah 9:9. List the

characteristics of the future deliverer that you find in these texts.

What kind of “conflicting” images appear here?

________________________________________________________

These texts were puzzling in advance of the Messiah’s coming. On

the one hand, the royal Messianic texts usually contained no hint of

suffering or humiliation. On the other hand, the Suffering Servant texts

usually described the Messiah as having little power or worldly author-

ity. One way that the Jews of Jesus’ day resolved this problem was to

see the Suffering Servant as a symbol of the whole nation and its suf-

ferings in the course of exile and occupation. By removing these texts

from the Messianic equation, many Jews expected the royal or conquer-

ing Messiah. This King, like David, would throw off the occupiers and

restore Israel’s place among the nations.

Of course, a major problem that results from removing the Suffering

Servant texts from the equation is that there are, indeed, significant Old

Testament texts that blend the two major characteristics of the Messiah.

They describe the same person. What is less clear, at first glance, is

whether those characteristics occur at the same time or one after the

other.

As shown in Acts 17:2, 3, Paul walked the Jews of Thessalonica

through these Messianic Old Testament texts, and they together

explored their significance.

In ancient times, the Jews were confused about the first com-

ing of the Messiah. Today, we find much confusion about the

Second Coming as well. What should this tell us about the

importance of truly seeking to understand Bible truth? Why

can false doctrine be so problematic?

We d n e s d a y

July 4

Suffering Before Glory

Jesus, like Paul, studied the Old Testament and drew the conclu-

sion that the Messiah would “have to suffer these things and then

enter his glory” (Luke 24:26, NIV). The “have to” of Luke 24:26

translates the same word as Acts 17:3 (NIV), where Paul says the

Messiah “had to suffer.” For Jesus and Paul, the priority of suffering

before glory was written into the prophecies long before they were

to have occurred. The question is, then, on what Old Testament basis

did they come to this conclusion?

They likely would have noticed that the most significant figures in

the Old Testament had a prolonged period of suffering before they

entered into the glory period of their lives. Joseph spent some thir-

teen years in prison before ascending to the role of prime minister of

Egypt. Moses spent 40 years chasing sheep through the desert before

taking up his role as the powerful leader of the Exodus. David spent

many years as a fugitive, some of that time in foreign lands, before

being elevated to kingship. Daniel was a prisoner of war, and was

even condemned to death, before his elevation to the position of

prime minister of Babylon. Therefore in the Old Testament stories

of these servants of God, there are foreshadowings of the Messiah,

who would also suffer and be humiliated before being elevated to

His full royal role.

The capstone of this New Testament conviction is found in the

most widely quoted Old Testament text in the New Testament:

Isaiah 53. The Suffering Servant of Isaiah was despised, rejected,

and sorrowful (Isa. 53:2–4). Like a sanctuary lamb, He was slaugh-

tered on account of our sins (Isa. 53:5–7), according to the will of

the Lord (Isa. 53:8–10). But “after the suffering of his soul” (Isa.

53:11, NIV), He would justify many and receive a powerful inheri-

tance (Isa. 53:12).

For the writers of the New Testament, Isaiah 53 was the key to

the Messiah’s role. Paul would certainly have preached this text in

Thessalonica. According to Isaiah 53, the Messiah would not appear

kingly or powerful at the time of His first appearance. In fact, He

would be rejected by many of His own people. But that rejection

would be the prelude to the glorious Messiah of Jewish expecta-

tion. With this in mind, Paul was able to show that the Jesus he had

come to know was, in fact, the Messiah whom the Old Testament

had foretold.

Prayerfully read through Isaiah 53, realizing that it’s talking

about what the Lord, our Creator, went through just so that

you, personally, can have eternal life. In light of what this amaz-

ing truth tells us about the character of God, why should Christ

be first and foremost in our lives?

Th u r s d a y

July 5

A Church Is Born

According

to Acts 17:1–4, 12, what classes of people made up the

core of the Thessalonian church plant?

A part of Paul’s missionary strategy was “to the Jew first, and also

to the Greek” (Rom. 1:16, ESV). During Paul’s ministry, the Jews

regularly received the first opportunity to hear and accept the gospel.

And the fact is that, according to the Bible, many Jews in Paul’s time

did accept Jesus as the Messiah. Later, as the church started to apos-

tatize and reject the law, especially the Sabbath, it became harder and

harder for Jews to accept Jesus as the Messiah because, after all, what

Messiah would nullify the law, especially the Sabbath?

As the texts show, some of the Jews in Thessalonica were per-

suaded by Paul’s exposition of Messianic texts in relation to the story

of Jesus. One of these, Aristarchus, was later a coworker with Paul

and even, at one point, a fellow prisoner (see Col. 4:10, 11; Acts

20:4). Another, Jason, was apparently wealthy enough to house the

church at his home after the believers were no longer welcome in the

synagogue, and he also provided at least a portion of the bond needed

to prevent Paul’s arrest (see Acts 17:4–9).

The “God-fearing Greeks” (Acts 17:4, NIV) are usually thought to

be Gentiles who became enamored with Judaism and attended the

synagogue but did not convert. This was a widespread phenomenon

in Paul’s day. These Gentiles became a natural bridge for Paul to

reach those Gentiles who had no knowledge at all of Judaism or the

Old Testament.

The Jewish, and relatively wealthy, character of the original church

plant in Thessalonica is emphasized in Acts 17 (for example, verse

12), in which “prominent” Greeks also became believers. It is clear,

however, that by the time 1 Thessalonians was written, the church to

which Paul was writing was largely made up of Gentiles (1 Thess.

1:9) from the laboring classes (1 Thess. 4:11).

What we can see here is the universal character of the gospel—that

it is for all people, all classes, all races; rich or poor, Greek or Jew, it

doesn’t matter—Christ’s death was for the whole world. That is why

our message, as Seventh-day Adventists, is for the whole world (Rev.

14:6)—without any exceptions. How important it is that we keep that

mandate always before us. How important it is that we not become

insular, self-absorbed, and more interested in sustaining what we have

than in reaching out beyond the comfortable boundaries that we, per-

haps even subconsciously, have set for ourselves.

fr i d a y

July 6

Further Study:

“From Paul’s day to the present time, God by His

Holy Spirit has been calling after the Jew as well as the Gentile. ‘There

is no respect of persons with God,’ declared Paul. The apostle regarded

himself as ‘debtor both to the Greeks, and to the barbarians,’ as well as to

the Jews; but he never lost sight of the decided advantages possessed by

the Jews over others, ‘chiefly, because that unto them were committed the

oracles of God.’ ‘The gospel,’ he declared, ‘is the power of God unto sal-

vation to everyone that believeth; to the Jew first, and also to the Greek.’ ”

—Ellen G. White, The Acts of the Apostles, p. 380.

“In preaching to the Thessalonians, Paul appealed to the Old Testament

prophecies concerning the Messiah. . . . By the inspired testimony of Moses

and the prophets he clearly proved the identity of Jesus of Nazareth with

the Messiah and showed that from the days of Adam it was the voice of

Christ which had been speaking through patriarchs and prophets.”—Pages

221, 222. (See the extensive collection of Old Testament texts that follows

on pages 222–229.)

“In the closing proclamation of the gospel, when special work is to be

done for classes of people hitherto neglected, God expects His messengers

to take particular interest in the Jewish people whom they find in all parts

of the earth. . . . As they see the Christ of the gospel dispensation portrayed

in the pages of the Old Testament Scriptures, and perceive how clearly

the New Testament explains the Old, their slumbering faculties will be

aroused, and they will recognize Christ as the Saviour of the world. Many

will by faith receive Christ as their Redeemer.”—Page 381.

Discussion Questions:

lPaul approached the Jews of his day on the basis of the

Messianic prophecies of the Old Testament. To what degree is such

an approach useful today with Jews, especially with secular Jews

who might not even be familiar with the Old Testament prophe-

cies? What other kinds of approaches should be considered today

for secular Jews, as well as for any groups of unreached people?

lHow can the prophecies of the Bible be made to connect more

effectively with your friends and neighbors? What approaches

should you use with people who don’t believe in the authority of

the Bible? For instance, how could Daniel 2 help someone from

a secular or nonbiblical perspective start to trust the Bible as the

Word of God?

Summary:

A number of important points have been made in this

opening week. What we should come away with, more than anything

else, is just how important the Word of God is to our lives, our mis-

sion, and our witness. We need to be grounded in the Bible and the

truths that it teaches, not only for ourselves but in order to be the most

effective witnesses possible.

i n s i d e

Courageous Little Evangelists

I’m Amir, a missionary in the Democratic Republic of the Congo. I

was asked to hold evangelistic meetings in a village in the Congo, where

I stayed with the pastor and his family.

Early every morning my evangelistic team and I gathered for prayer

before setting out to visit people and study the Bible with them before they

left to work in their fields. I noticed that Genick, the pastor’s 12-year-old

son, joined us for prayer. When we left the house to visit people, Genick

came with us. But when he turned off the path, I assumed that he was

going to play with his friends.

So when Genick told me that he and two of his friends were giving

Bible studies to several people—including a professor—I was surprised. I

wondered if it could be true. Genick asked me to go with him to visit the

professor’s family and answer some questions they had. I gladly followed

him to the professor’s home.

The family greeted us warmly, and I watched with deep interest as Genick

led them through another Bible study. He quoted one Bible verse after another

to explain the Bible lesson. The professor praised Genick and his friends, who

had been coming to his house every day to study the Bible. “I now understand

why the Adventist Church is growing so fast—because even your children

have the courage to give Bible studies!” the professor said.

We spent several hours talking about some of the Bible truths Genick

and his friends had presented to the family and answering their questions.

I was impressed with the courage and faithfulness of Genick and his

friends. They gave me new insight into the role of young people in the

mission of God’s church.

So far some 36 people have been baptized into the church in this village.

And although the professor has not yet taken his stand for truth, he has

promised to continue studying the Bible

with his family.

As for Genick and his friends, I’m sure

that God has great plans for them. Already

Genick has been appointed children’s

ministries leader in his church district.

Your weekly mission offerings and

world budget offerings help make it pos-

sible for more than 900 interdivision mis-

sionaries to serve around the world. Thank

you!

Am i r Gu l z A r and his family are missionaries from Pakistan to the Democratic Republic of

the Congo, where he teaches business and computer science at the Adventist university in

Lukanga.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

tor

L e s s o n

*July 7–13

Preserving Relationships

sa b b a t h af t e r n o o n

Read for This Week’s Study:

Acts 17:5–9, 10–15, 16–34;

1 Cor. 1:18–2:2; 1 Thess. 2:17–3:10.

Memory Text:

“For what is our hope, or joy, or crown of rejoic-

ing? Is it not even you in the presence of our Lord Jesus Christ

at His coming? For you are our glory and joy” (1 Thessalonians

2:19, 20, NKJV).

Key Thought:

True evangelism leads to relationships that can

stand the test of time.

aul held a three-week series of evangelistic meetings in Thessalonica.

It was a very exciting series, but it incited opposition from local

religious leaders and from a gang of thugs. Paul was finally

expelled by the city council, which also sought to prevent his return.

This lesson covers the aftermath of Paul’s attempt to evangelize

Thessalonica. It would have been easy after such an experience for Paul

to focus on the opposition and on other obstacles along the way. Instead,

Paul’s mind was focused primarily on the relationships that he had devel-

oped with members of the new Christian community in Thessalonica.

Paul was heartbroken that he wasn’t able to spend more time with

the believers. He knew that the short time he had been with them

would leave them vulnerable to discouragement and negative influ-

ences. Not being able to be there in person, he was inspired by the

Holy Spirit to write letters to them instead. Those letters make up the

books in the New Testament known as “Thessalonians.”

*Study this week’s lesson to prepare for Sabbath, July 14.

Su n d a y

July 8

Opposition in Thessalonica

Read

Acts 17:5–9. According to this passage, what was the primary

motivation for the opposition to Paul’s message? What statements

did his opponents make to get the city authorities interested in the

case? How did those authorities respond?

________________________________________________________

When someone preaches new teachings and people get excited, the

leaders and teachers of other religious groups may become jealous.

Attention that was once placed upon them is now directed to oth-

ers. As a result, they may behave in irrational ways in order to try to

reduce the influence of the new teacher.

According to the Roman historian Suetonius, shortly before the

events described in Acts 17, conflict arose among the Jews of Rome

over a man Suetonius calls “Chrestus.” This term probably reflects a

Roman misunderstanding of the Jewish concept of the Messiah, or, in

Greek, “the Christ.” Apparently someone’s preaching of the gospel

had just split the Jewish community of Rome.

To Roman officials, debate over the Messiah sounded like prepara-

tion for the installation of a new king on the throne of Rome (see Acts

17:7). Probably for that reason the emperor expelled all Jews from

his capital city (Acts 18:2). Some of these exiles settled in or passed

through Thessalonica, bringing knowledge of these events to the city.

Because the gospel had turned the world of Rome’s Jews upside

down, religious leaders in Thessalonica were determined to prevent

something similar from happening there.

Thessalonica itself was ruled by a city council of perhaps five or six

“mayors” who made decisions as a group. This arrangement allowed for

a considerable amount of independence from Rome, which the council

would be loath to give up. So, the behavior of the city officials in this

matter was quite impressive under the circumstances. The similarity to

recent events in Rome could have led to severe physical punishment

for the new Christians. Instead, the city leaders responded even-

handedly (contrast Acts 16:22–40). They took a significant amount of

money from the new Christians as security so that they would not be

the cause of further disturbances. Then the leaders let everyone go.

Jealousy and envy can destroy us. What can we learn from the

life and teachings of Jesus that can help us to gain victory over

these deadly sentiments?

______________________________________________________

Mo n d a y

July 9

The Episode in Berea

Persecution can be a two-way street. It is often provoked by mali-

cious slander against those who have done nothing wrong. But it can

also be provoked by inappropriate actions on the part of believers

(1 Pet. 3:13–16, 4:12–16). It is very likely that the disturbance in

Thessalonica was prompted not only by the jealousy of Paul’s oppo-

nents but also by the inappropriate actions of the new believers. The

two letters to the Thessalonians reveal that Paul had major concerns

about the lack of appropriate public behavior by some in the church.

Paul urges the Thessalonian Christians to live quiet lives and

behave properly among their Gentile neighbors (1 Thess. 4:11, 12).

He admonishes the unruly among them (1 Thess. 5:14). He com-

mands them to avoid those in the community who are disorderly

(2 Thess. 3:6, 7). And he notes that some members of the church

are not only disorderly and idle but have become “busybodies”

(2 Thess. 3:11). Thus, some members were not only troublesome to the

church but also to the wider society. The persecution in Thessalonica

was malicious, but there was blameworthy behavior among some new

Christians, as well.

How

was Paul’s experience in Berea different from that in

Thessalonica? See Acts 17:10–15. What’s the message for us in

that difference?

________________________________________________________

The Bereans were eager to know more about God and to better

understand their Bibles. But while they listened with much openness,

they also tested everything they heard from the apostles on the basis

of what they found in their own study of the Old Testament.

This is an example for us. We can be open to new ideas, but we

must always test these ideas on the basis of the teachings of the Bible.

We have many things to learn and many to unlearn. At the same time,

we must be careful to avoid error, as it will lead us away from truth.

While troublemakers from Thessalonica soon inserted themselves

into the Berean situation, the Jews there did not close their minds to

the new message; indeed, “many of the Jews believed” (vs. 12). While

it was thought expedient for Paul to move on to Athens, Silas and

Timothy were allowed to remain in Berea in order to encourage and

strengthen the new believers.

What are some examples of the Christian church acting in ways

that were clearly in the wrong? What lessons can we learn from

those mistakes? Bring your answers to class on Sabbath.

Tu e s d a y

July 10

Interlude in Athens

According to Acts 17:14–16, Silas and Timothy stayed in Berea

while Paul was escorted to Athens. Paul instructed his escorts to

have Silas and Timothy join him in Athens, but there is no mention

of their doing so. On the other hand, in 1 Thessalonians 3:1, 2, we

learn that Paul sent Timothy back to Thessalonica from Athens.

So, Timothy, at least, seems to have joined him there for a short

time.

When

speaking to Jews in Acts 17:2, 3, Paul begins with the theme

of the Messiah in the Old Testament. When speaking to the

pagan philosophers of Athens (Acts 17:16–34), where does he

begin? What can we learn from these different approaches?

Paul does not simply enter Athens, march up to the Areopagus

(known also as Mars’ Hill), and engage the philosophers there. He

begins by spending some time walking around and making his

own observations. He also engages the Jews of Athens and some

of the Greeks in the synagogue there. Besides evangelizing to

them in his customary way (see Acts 17:2, 3), he also would have

been learning about the dominant culture in the city. The first step

in any missionary effort is to listen and learn about the faith and

worldviews of the people you are trying to reach.

Paul also spent time in the marketplace of Athens (which was

below and within sight of the Areopagus, or Mars’ Hill), reasoning

with anyone willing to talk with him. In the process he provoked

the curiosity of some Epicurean and Stoic philosophers, who

invited him to address them in the traditional place for such dis-

cussions.

He began his address to the intellectuals of Athens with observa-

tions about their city and religions. His theological beginning point

was Creation, a topic in which both he and they were interested.

In contrast with his approach in the synagogue, he did not argue

his case from Scripture but from writings with which they would

have been familiar (Acts 17:27, 28 both echo and quote Greek

writers). But when he stepped into territory that went beyond the

boundaries of topics in which they were intellectually comfortable,

the philosophers seemed to have abruptly ended the discussion. A

few individuals, however, continued to talk with Paul and became

believers.

How well do we understand the worldviews and religious beliefs

of those around us? Why is it important for us to have at least

some knowledge of these things as we seek to witness?

We d n e s d a y

July 11

Arrival in Corinth

Acts 18:1–18 contains two major intersections with secular history.

The first is the expulsion of the Jews from Rome during the reign of

Claudius (Acts 18:2). Information from extrabiblical sources locates

this event in A.d. 49. The other major intersection is the mention of the

proconsul Gallio (Acts 18:12). Because proconsuls in Corinth were

appointed for one-year terms, information from inscriptions and other

data accurately dates Gallio’s term of office to A.d. 50–51. Critical

scholars often doubt the historicity of the book of Acts, but there are

many casual references such as these that confirm its portrayal of

history.

Timothy must have traveled from Thessalonica to Berea with Paul

and Silas (Acts 17:10, 14, 15) after their expulsion from Thessalonica.

He then briefly joined Paul in Athens and was sent from there to

Thessalonica (1 Thess. 3:1, 2). There he joined up with Silas (Acts 18:5)

and eventually journeyed to meet Paul in Corinth. First Thessalonians

must have been written from Corinth shortly after Timothy’s arrival.

Paul knew what people were thinking in Achaia, where Corinth was

located (1 Thess. 1:7, 8), and in 1 Thessalonians he was responding to

information brought to him by Timothy (1 Thess. 3:5, 6).

Read

1 Corinthians 1:18–2:2. What’s Paul’s main point in this pas-

sage? What do we learn from these verses about Paul’s mission-

ary strategies in Athens and Corinth?

________________________________________________________

Paul must not have been satisfied with the outcome of his encoun-

ter with the philosophers of Athens for in Corinth he decides to take

a more direct approach to the Greek mind. In doing so, he does not

reject the idea of “meeting people where they are” for he clearly

promotes such an approach in the same letter (1 Cor. 9:19–23).

What he demonstrates in Athens and Corinth is that the process of

meeting people where they are is not an exact science; it requires

constant learning and adjustment. Therefore, Paul did not take the

same approach in every city. He was very sensitive to changing times,

cultures, and circumstances.

Read again the passages for today. How is the main message

there relevant for us today, when the “wisdom” of the world so

often clashes with the “foolishness” of the Cross?

Th u r s d a y

July 12

Paul Reveals His Heart

Read

1 Thessalonians 2:17–3:10. What does this passage tell us about

Paul’s emotional attachment and relationship to these believers?

What can we learn from it regarding the ways in which we should

relate with those to whom we minister?

________________________________________________________

Paul’s depth of thought and confrontational tone (see, for example,

Gal. 1:6, 7; 3:1–4; 4:9–11) sometimes make him appear dismissive

of feelings and personal relationships. But this delightful interlude in

1 Thessalonians shows otherwise. He was an intensely relational

evangelist along the lines of the Great Commission, which places

primary emphasis on the making of disciples (Matt. 28:19, 20).

In the above passage Paul reveals his inner emotions. He misses the

Thessalonian believers with “intense longing.” When Jesus comes,

Paul intends to present the Thessalonian believers to Jesus as exam-

ples of his ministry. Paul is not content merely to be saved at the end

of time; he wants evidence that his life made a permanent difference

for the kingdom of God.

When Paul can “no longer endure” his intense longing for the

Thessalonians, he sends a mutual friend to learn how they are doing.

Paul is afraid that somehow Satan might lure them away from their

original convictions. But he is comforted tremendously when Timothy

reports that they are standing firm in the faith.

There is an interesting hint of a deeper dynamic in 1 Thessalonians

3:6. Paul rejoices at Timothy’s report that they have a good opinion

of him and that they are longing to see him as much as he is longing

to see them. Paul’s departure from Thessalonica was sudden, and he

seems to have some uncertainty about the way in which they viewed

him and his absence. Thessalonian faithfulness made a big difference

to Paul. Paul’s sense of personal worth was, perhaps, to some degree,

tied to the success of his mission. He was, after all, only human.

Timothy’s report brings Paul an intense experience of joy in his

prayers to God. But his present joy does not squelch his intense

longing to see them face to face and to complete their education

in the Christian walk. However, unable to be personally present

with them, Paul first sends an emissary, Timothy, and then engages

the Thessalonians by letter. Those letters make up part of the New

Testament corpus.

fr i d a y

July 13

Further Study:

“If we would humble ourselves before God, and

be kind and courteous and tenderhearted and pitiful, there would be

one hundred conversions to the truth where now there is only one.

But, though professing to be converted, we carry around with us a

bundle of self that we regard as altogether too precious to be given up.

It is our privilege to lay this burden at the feet of Christ and in its place

take the character and similitude of Christ. The Saviour is waiting for

us to do this.”—Ellen G. White, Testimonies for the Church, vol. 9,

pp. 189, 190, emphasis added.

“During His ministry, Jesus had kept constantly before the dis-

ciples the fact that they were to be one with Him in His work for the

recovery of the world from the slavery of sin. . . . In all His work He

was training them for individual labor, to be extended as their num-

bers increased, and eventually to reach to the uttermost parts of the

earth.”—Ellen G. White, The Acts of the Apostles, p. 32.

Discussion Questions:

lDiscuss your answer to Monday’s final question. How can

we avoid making the same kind of mistakes? Or are we in some

cases making them even now?

lIn Testimonies for the Church, vol. 9, p. 189 (see today’s

Further Study), Ellen White identifies “self” as the barrier to

both a more powerful outreach and more conversions among the

lost. In what ways does “self” manifest itself in our lives? How

can we learn to die to self? What is the only true way to be able

to do that?

lThe central focus of the Great Commission (Matt. 28:19, 20,

NIV) is to “make disciples.” Share some of your own experi-

ences of being or making a disciple. To what degree is your own

church discipleship oriented? How can it become more so?

lHow can you explain to someone the “foolishness” of the

Cross? Why do you think Paul used that terminology? What

should that tell us about how limited our understanding of real-

ity can be when the most important of all truths is deemed “fool-

ishness” by many?

Summary:

In a mere three weeks, Paul had become intensely bonded

to the new believers in Thessalonica. Not being able to return to them,

he first sent Timothy. Under the power of the Holy Spirit, he also put

his heart into two letters. Meaningful evangelism must not settle for

mere acceptance of Christian beliefs. The whole life—physical, men-

tal, and emotional—is involved in Christian faith.

tor

i n s i d e

Lighthouse on the Island

Laura and Paulo live in town on the island of Madeira in the

Mediterranean Sea. Paulo had once been a Seventh-day Adventist, but he

had stopped attending church before he married. However, he often read

from The Acts of the Apostles, a book he treasured.

One day a Seventh-day Adventist pastor visited them. Laura and Paulo

were pleased, and the pastor continued visiting every week, even though

the roads were treacherous and no other Seventh-day Adventists lived

nearby.

The family began attending the only church on the island. They made the

four-hour trip by bus, often arriving late if there was any delay.They stayed

for afternoon meetings, arriving home late at night. Nine months later they

were baptized. Not everyone in the community was happy that Laura had

left her church to become a Seventh-day Adventist. Sometimes the family

returned home from church to find windows broken. Other people stopped

doing business with Paulo, a tailor. When his business dropped off, Paulo

found other ways to make a little money to support his family.

The family couldn’t afford to take the bus to the distant church every

week, so they went only once a month. On the Sabbaths when they stayed

home, they sang songs and read the Sabbath School lessons to their chil-

dren. They invited friends to join them, but no one was interested.

The couple’s children have faced a lot of prejudice in school for refus-

ing to eat unclean food and for keeping the Sabbath. But they’ve remained

faithful.

Their son Fernando shared his faith with a girl he liked, and she became

a Seventh-day Adventist. Her father told her to leave home and refused

to speak to her for seven years or attend her wedding. But she visited him

when he became sick, and at last the two were reconciled. Now her father

thinks Fernando is the best son-in-law in the world.

Now that the roads on the island of Madeira have been improved, a

group of Adventists from the church in the capital city drives to Porto

Muniz to worship with Paulo and Laura. The family continues to invite

their neighbors to join them, but the family remains the only Seventh-day

Adventists in the town.

“We will continue to share our faith with anyone who will listen,” Laura

says. “And we invite our friends to join us for worship. We just want to

break down prejudice and invite people to meet Jesus.”

Our mission offerings help provide materials to isolated members so

they can share their faith with others. Thank you for sharing.

lA u r A and PA u l o Co r r i e r A and their family share their faith in Porto Moniz, Madeira.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*July 14–20

Thessalonica in Paul’s Day

sa b b a t h af t e r n o o n

Read for This Week’s Study:

John 11:48–50,

1 John 2:15–17, 1 Cor. 9:19–27, John 3:3–8, 1 Cor. 16:19.

Memory Text:

“Though I am free and belong to no man, I

make myself a slave to everyone, to win as many as possible”

(1 Corinthians 9:19, NIV).

Key Thought:

A short study of the context of ancient Thessalonica

demonstrates that Paul’s approach to the citizens of Thessalonica

was unique and carefully crafted.

he primary focus of this lesson will be a summary of that which

history, literature, and archaeology tell us about Thessalonica.

This material is important for two reasons. First, it helps us

to understand how Paul’s original hearers and readers would have

understood him. In so doing, it clarifies the meaning of what he wrote

and the impact it had back then on both church and society.

Second, the more we know about the ideas and beliefs of the

Thessalonians, the better we can understand that against which Paul

was reacting. In order to promote the gospel, Paul would also have had

to correct wrong ideas. So, while this lesson is not directly focused on

the Bible, it sets the stage for our reading of the biblical text of 1 and

2 Thessalonians during the rest of this quarter’s lessons.

*Study this week’s lesson to prepare for Sabbath, July 21.

Su n d a y

July 15

The Romans Arrive in Thessalonica

Read

John 11:48–50. How were the political and religious decisions

regarding the ministry of Jesus impacted by the arrival of the

Romans in first-century Palestine and Jerusalem? Think through

the logic expressed here. In what frightening ways does it make

sense?

In the context of a civil war among the Greek city-states, the

Thessalonians invited the Romans around 168 b.C. to take over their city

and protect it from local enemies. The Romans rewarded Thessalonica

for being on the “right side” of the civil war by largely allowing the city

to govern itself. It became a free city within the empire, which meant that

it could largely control its own internal issues and destiny. As a result,

the wealthier and more powerful classes in the city were allowed to

continue life much as they had before. They were, therefore, pro-Rome

and pro-emperor in Paul’s day. But life was not nearly so pleasant for the

common people, especially the working classes.

There were three major negative aspects to Roman rule in Thessalonica.

First, the arrival of the Romans brought economic dislocation. The usual

markets were disrupted by war and changing governments, both locally

and regionally. These disruptions hit the poorer classes harder than they

did the more wealthy. Over time, this negative aspect became less sig-

nificant.

Second, although Thessalonica remained largely self-governing, there

was still a sense of political powerlessness. Some local leaders were

replaced by strangers who had loyalties to Rome, rather than to

Thessalonica. No matter how benign, foreign occupation is not popular

for long.

Third, there was the inevitable colonial exploitation that accompanies

occupation. The Romans required a certain amount of tax exportation.

Percentages of crops, minerals, and other local products were siphoned

off and sent to Rome to support the larger needs of the empire.

So, while Thessalonica was quite a bit better off than Jerusalem, for

example, Roman rule and occupation inevitably created significant

stresses in local communities. In Thessalonica, those stresses were par-

ticularly hard on the poor and the working classes. As decades passed,

these Thessalonians became increasingly frustrated and longed for a

change in the situation.

How does the current political situation in your community

affect the work of the church? What kinds of things can, or

should, your church do to improve its place and standing in the

larger community?

_____________________________________________________

Mo n d a y

July 16

A Pagan Response to Rome

The pagan response to the powerlessness many Thessalonians

felt was a spiritual movement scholars call the Cabirus cult. The

cult was grounded in a man named Cabirus who spoke up for the

disenfranchised and was eventually murdered by his two brothers.

He was buried along with symbols of royalty, and the cult came to

treat him as a martyred hero.

The lower classes believed that Cabirus had exhibited miracu-

lous powers while alive. They also believed that from time to time

Cabirus quietly returned to life in order to help individuals and that

he would return to bring justice to the lower classes and restore

the city to its past independence and greatness. The Cabirus cult

provided hope for the oppressed in terms reminiscent of the biblical

hope.

Things get even more interesting when we discover that the wor-

ship of Cabirus included blood sacrifices to commemorate his mar-

tyrdom. Reminiscent of Paul, the Thessalonians spoke of “partici-

pation in his blood.” By this means they obtained relief from guilt;

class distinctions were also abolished. In the Cabirus cult all classes

of society were treated equally.

But there was one further dynamic. When the emperor cult arose

in the time of Augustus, the Romans proclaimed that Cabirus had

already come in the person of Caesar. In other words, the occupy-

ing authority co-opted the hope of the oppressed. As a result, the

spiritual life of Thessalonica no longer provided relief for the work-

ing classes. The common people were left without a meaningful

religion. The existence of the emperor cult also meant that if anyone

resembling the real Cabirus were to arrive in the city, he would be

an immediate threat to the establishment.

The Roman response to the Cabirus cult left a spiritual vacuum

in the hearts of the people—a vacuum that the gospel alone could

fill. Christ was the true fulfillment of the hopes and dreams that the

Thessalonians had placed on Cabirus. The gospel provided both

inner peace in the present and, at the Second Coming, the ultimate

reversal of current economic and political realities.

Read 1 John 2:15–17 (see also Eccles. 2:1–11). What crucial

truths are being expressed here? How have you experienced

the reality of these words in regard to how fleeting and ulti-

mately unsatisfying the things of this world are?

_____________________________________________________

Tu e s d a y

July 17

The Gospel as a Point of Contact

Given what we learned yesterday, it is not difficult to see why

many non-Jews of the city responded positively when the gos-

pel came to Thessalonica. Whether or not Paul was aware of the

Cabirus cult before arriving in the city, his Messianic approach in

the synagogue resonated with the unique spiritual longings of the

local pagans.

When the gospel came to Thessalonica, the working classes of the

city were ready for it, and they responded in large numbers. They

were also ready for extreme interpretations of the gospel. The Cabirus

cult had enshrined in the people a spirit of rebellion against author-

ity that may have been the source of the disorderly conduct that Paul

addresses in his two letters to them (see 1 Thess. 4:11, 12; 5:14;

2 Thess. 3:6, 7, 11).

Read

1 Corinthians 9:19–27. What fundamental missionary strategy

does Paul lay out in this passage? What potential danger lurks in

this method? How can the two principles of this passage be kept

in proper balance?

The gospel has the greatest impact when it impacts the needs,

hopes, and dreams of the audience. But while the Holy Spirit can

provide bridges for the gospel, this normally happens as a result of

much listening and prayerful experimentation on the part of those

witnessing. Experience has also taught us that people are most open

to the Adventist message in times of change. Among the changes that

open people to new ideas are economic turmoil, political strife, war,

weddings, divorce, dislocation (moving from one place to another),

health challenges, and death. The Thessalonians had experienced

their fair share of change and dislocation, and this helped the gospel

to take root.

But people who are baptized in times of dislocation also tend to

be unstable, at least at first. Most apostasies occur in the first few

months after conversion. The letters to Thessalonica bear witness to

considerable instability in the church in the months following Paul’s

original visit.

What can we do to help members who are still adjusting to their

new life in Christ? Seek out someone new, or even a young per-

son. What can you do to help this person to stay grounded and

stable in the Lord? You’ll be amazed to find out how much this

kind of ministry will help to strengthen yourself, as well.

_____________________________________________________

We d n e s d a y

July 18

Paul, the “Street Preacher”

The first-century Greco-Roman context experienced a proliferation

of popular philosophers who, in public forums, sought to influence

individuals and groups—similar to what street preachers might do

today.

These philosophers believed that people had an inner capacity to

change their lives (a form of conversion). Philosophers would use

public speech and private conversation in order, they hoped, to pro-

duce change in their students. They sought to create in their listeners

doubts regarding their current ideas and practices. By this means, the

listeners would become open to new ideas and change. The ultimate

goal was increased self-reliance and moral growth.

It was expected that such popular philosophers would earn the

right to speak by first gaining moral freedom in their own inner lives.

“Physician, heal thyself” was a well-known concept in the ancient

world.

These philosophers were also aware of the need to vary the mes-

sage in order to meet various minds and of the importance of retaining

integrity in both the character of the teacher and the message that was

being taught.

Thus, there are numerous parallels between these popular teachers

and the work of Paul, who also traveled around and worked in the

public places (Acts 17:17; 19:9, 10).

There were, however, two significant differences between Paul’s

approach and that of these popular philosophers. First, Paul not only

worked in the public places but also sought to form a lasting com-

munity. This requires some separation from “the world,” along with

the formation of emotional bonds and a deep commitment to the

group. Second, Paul taught that conversion was not an inner decision

effected by wise speech; it was, instead, a supernatural work of God

from outside of a person (see Gal. 4:19, John 3:3–8, Phil. 1:6). Paul’s

teaching was more than just a philosophy; it was a proclamation of

the truth and a revelation of the powerful work of God in the salvation

of humanity.

The dark side of the popular philosophers was that they found an

easy way to make a living. Plenty were hucksters, nothing more.

Some would sexually exploit their listeners. Though honest teach-

ers were among them, a lot of cynicism regarding traveling speakers

existed in the ancient world.

Paul sought to avoid some of that cynicism by generally refusing

support from his listeners and, instead, doing hard manual labor to

support himself. This, along with his sufferings, demonstrated that he

truly believed what he preached and that he was not doing it for per-

sonal gain. In many ways, Paul’s life was the most powerful sermon

he could preach.

Th u r s d a y

July 19

Home Churches

Read

Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; and

Philemon 1, 2. What do all these texts have in common?

________________________________________________________

In the Roman world there were two main types of residences. There

was the domus, a large, single-family home built around a courtyard,

typical of the wealthy. Such a home could provide a meeting place

for 30–100 people. The other type of residence was the insula, with

shops and workplaces on the ground floor facing the street and apart-

ments (flats) on the floors above. This was the primary urban housing

of the working classes. One of these apartments or workplaces could

normally accommodate only smaller churches.

The domus, and many of the insula, would house an extended

family—including two or three generations, employees of the family

business, visitors, and even slaves. If the head of household could be

converted, it could have a great impact on everyone else living there.

The ideal location for an urban house church would be near the city

center. The shops and workplaces connected to the house would foster

contact with artisans, tradespeople, shoppers, and manual laborers

looking for work. This was the setting in which much of Paul’s mis-

sionary work may have been done.

In some parts of the world, people still worship in home churches,

often because that’s all they have. Or, in some cases, they are not allowed

to worship in public, and so a home church is their only option.

Read

Acts 18:1–3. How do these verses help us to understand how

Paul worked?

________________________________________________________

As a Roman citizen and, at one point, a member of the Jewish elite,

Paul must have been from the upper classes. If so, working with his

hands would have been a sacrifice for him; however, by way of such

labor, he identified with the working classes and reached out to them

(see 1 Cor. 9:19–23).

How well does your local church interact with the community?

Are you part of that community, in the sense of being involved,

or is your church locked in a “siege mentality” in which you

isolate yourself from the dangers of the world so much so that

you don’t influence it at all?

fr i d a y

July 20

Further Study:

“Providence had directed the movements of nations,

and the tide of human impulse and influence, until the world was ripe

for the coming of the Deliverer. . . .

“At this time the systems of heathenism were losing their hold upon

the people. Men were weary of pageant and fable. They longed for a

religion that could satisfy the heart.”—Ellen G. White, The Desire of

Ages, p. 32.

“Outside of the Jewish nation there were men who foretold the

appearance of a divine instructor. These men were seeking for truth,

and to them the Spirit of Inspiration was imparted. One after another,

like stars in the darkened heavens, such teachers had arisen. Their

words of prophecy had kindled hope in the hearts of thousands of the

Gentile world.”—Page 33.

“When Paul first visited Corinth, he found himself among a people

who were suspicious of the motives of strangers. The Greeks on the

seacoast were keen traders. So long had they trained themselves in

sharp business practices, that they had come to believe that gain was

godliness, and that to make money, whether by fair means or foul,

was commendable. Paul was acquainted with their characteristics,

and he would give them no occasion for saying that he preached the

gospel in order to enrich himself. . . . He would seek to remove all

occasion for misrepresentation, that the force of his message might

not be lost.”—Ellen G. White, Gospel Workers, pp. 234, 235.

Discussion Questions:

lWhat do you think Ellen White meant when she wrote (in today’s

Further Study) that the “Spirit of Inspiration was imparted” to

Gentile teachers? To what degree is God at work in the world of

ideas outside the Christian context? Can a person be saved if he or

she has never heard the name of Jesus? If so, on what basis?

lIn what contexts would a private home or apartment be an effec-

tive location for a church in today’s world? Are designated church

buildings always the best locations in which to worship? Why, or

why not?

lHow can your church learn to better adapt its outreach to the

local community? That is, why must we always remember that

what might work in one area might not in another?

Summary:

The biblical accounts of Paul’s missionary activity are

set in the context of ancient Rome. In 1 and 2 Thessalonians, Paul was

guiding ancient urban Christians through challenging times. As we see

Paul wrestling with everyday issues, we can learn how to better apply

the principles and lessons that God placed in Scripture for us today.

tor

i n s i d e

Etienne’s Second Chance

Etienne moved to Port-au-Prince, Haiti, after floods destroyed her fam-

ily’s village. She was 18 and had nothing but her hope for a better life. She

found a Seventh-day Adventist family with whom she could live. Etienne

wasn’t a Seventh-day Adventist and didn’t want to attend church with her

host family, but she went so they wouldn’t ask her to move.

Most Seventh-day Adventist churches in Haiti hold evangelistic meet-

ings in January. Etienne’s host family invited her to attend the meetings in

their church. Etienne went to please her hosts, but she paid little attention

to the speaker.

Then on January 12, 2010, the earth shook furiously. Etienne and her

host family staggered out of the house just moments before it collapsed.

She stared in disbelief at the rubble around her. Once again she was home-

less. Then she realized, God has saved me again. “Lord,” she prayed, “I

think it’s time to give my life to you.”

Etienne learned that the Morija Adventist Church hadn’t been destroyed,

and she made her way to the church. The members welcomed her onto the

church grounds and showed her a space where she could sleep outside with

other now-homeless people. She had no tent and no bed, so she flattened a

cardboard box to make a bed. Someone offered her some rice and greens,

but Etienne shook her head. She had no money to pay for them. “You don’t

have to pay,” the woman told her. “Take it and eat.” Gratefully Etienne took

the plate, stunned to think that someone would give her food.

The next day someone announced that there would be preaching that

night. Etienne was surprised to see the same woman who had been preach-

ing at the church her host family had taken her to. “I knew that God was

giving me a second chance to accept His love and salvation in my life,”

Etienne said. “So, that night I surrendered my life to God.”

Etienne attended the baptismal class every

afternoon and accepted the truths she was

learning. A few weeks later she was baptized.

“Life is difficult,” she says quietly. “I don’t

know what my future holds, but I know that

God will take care of me. He’s already shown

me that.”

Haiti has more than 350,000 Seventh-day

Adventist believers. Our mission offerings and

a recent Thirteenth Sabbath Offering are help-

ing the faithful believers spread the gospel of

hope to the 9.7 million Haitians.

et i e n n e , 22, lives in a tent in Port-au-Prince, Haiti.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*July 21–27

Joyous and Thankful

(1 Thess. 1:1–10)

sa b b a t h af t e r n o o n

Read for This Week’s Study:

1 Thess. 1:1–10, 1 Corinthians

13, 1 Tim. 1:15, Gal. 5:19–23, Dan. 12:2.

Memory Text:

“We give thanks to God always for all of you,

constantly mentioning you in our prayers, remembering before

our God and Father your work of faith and labor of love and

steadfastness of hope in our Lord Jesus Christ” (1 Thessalonians

1:2, 3, ESV).

Key Thought:

Paul has many good things to say to the Thessalonians,

at least when he begins writing to them in the first letter. What he

praises them for is worthy of our attention.

aul opens his first letter to the Thessalonians by emphasizing

prayer and stressing how much he prays for them, which itself

reveals the deep love and concern he has for the church there.

In this passage Paul then rejoices that the Thessalonians, on the

whole, appear to be remaining faithful. Their lives offer abundant

evidence of the life-changing power of the Spirit, despite the many

challenges that they face.

Paul concludes his first chapter by remarking how the Thessalonians’

openness to Paul and his teaching have led them to become true

“Adventists.” They were believers who lived every day in anticipation

of the day that Jesus would come from heaven to deliver them from

“the wrath to come.”

In this lesson we get an intimate glimpse of how new converts dealt

with the challenges that come after evangelism has taken place.

*Study this week’s lesson to prepare for Sabbath, July 28.

Su n d a y

July 22

A Prayer of Thanks (1 Thess. 1:1–3)

In the opening words of 1 Thessalonians, we catch a glimpse of

the selflessness of Paul. While he was clearly the author of this letter

(1 Thess. 2:18, 3:5, 5:27), he gives recognition to his coworkers Silas

and Timothy.

Read

1 Thessalonians 1:1–3. For what things are Paul, Silas, and

Timothy giving thanks? What do these things mean in a practical

sense? That is, how would they be manifested in daily life? For

example, how is the “work of faith” expressed in how we live?

________________________________________________________

The opening of this letter is typical of ancient Greek letters, but

with an interesting twist. To the typical Greek opener (“grace”),

Paul adds the familiar Jewish greeting “peace” (shalom in Hebrew).

“Grace” and “peace”—these are apt depictions of what an experience

with Jesus is all about.

Who was Silvanus? The name reflects the Latin equivalent of the

Aramaic name “Silas.” Jews who lived outside Palestine usually

adopted Greek or Latin names to go along with their Jewish ones (this

is how “Saul” became “Paul”). Silas was a Jerusalem Christian like

Mark, who was one of Paul’s first traveling companions. By having

trusted leaders of the Jerusalem church with him on his missionary

journeys, Paul was doing his best to maintain unity in the church.

What

group of words in 1 Thessalonians 1:1–3 has become famous

because of the way it is used in 1 Corinthians 13? Which of these

words has the primary emphasis in 1 Corinthians, and why?

________________________________________________________

In his prayers, Paul concentrates on reality, not giddy spirituality.

Faith provokes serious work. Genuine love produces much labor. And

hope requires much patience. The stress in these words is on action,

not abstract ideas. The order of faith, love, and hope varies in the New

Testament, but the most important of the three is listed last in each

case (see 1 Cor. 13:13). The order of these words in verse 3 under-

lines the importance of last-day events in Paul’s mind throughout the

writing of these two letters to the Thessalonians.

Paul is also thankful before God because he remembers the way in

which the Thessalonians have responded to the gospel. He probably

hopes, too, that their positive emotional response to the praise Paul

offers them will incline them to be more open to the concerns that he

will soon express to them.

Mo n d a y

July 23

God Has Chosen You (1 Thess. 1:4)

Read

1 Thessalonians 1:4. What does it mean that God has chosen or

elected us? Does that mean we don’t really have a choice? On the

other hand, does it mean that someone who is not chosen by God

cannot have salvation even if he or she wants it?

________________________________________________________

Verse 4 continues the same extended sentence that Paul began in

verse 2 with “we give thanks.” One of the reasons Paul gives thanks

to God is that he knows God has “chosen” the Thessalonians.

Some Christians have taken this idea of being “chosen” to an

extreme. They want to move the believer away from any focus on

lifestyle or behavior. Instead, they teach that our salvation depends on

God’s choice rather than on our own. Such a teaching can also lead

to the idea that God’s grace is only for a few and that, once saved, a

person cannot choose to be lost.

How

do the following texts help us to understand that salvation is our

own choice? Josh. 24:15, 1 Tim. 2:4, Rev. 3:20.

________________________________________________________

Faith is impossible without God’s drawing power. Yet, in the end,

God allows human beings to make their own decisions regarding Him

and what He has done for us. And what He has done for us is to “choose”

us in Christ. We have all been “elected” to have salvation. That some

won’t be saved—won’t claim that salvation for themselves—reflects

their choice, not God’s. God’s choice is for all humanity to be saved.

As Paul says in 1 Timothy 2:4, God wants “all men to be saved, and to

come to the knowledge of the truth” (NKJV).

Think through what it means to know that you have been “cho-

sen” by God, that God wants you to have salvation, and that

to be lost is a deviation from God’s desire for all of us. What

encouragement can you draw from this wonderful truth?

_______________________________________________________

Tu e s d a y

July 24

Assurance in Christ (1 Thess. 1:5)

Read

1 Thessalonians 1:5. How do we gain the assurance that we are

right with God? What three pieces of evidence in the lives of the

Thessalonians indicated to Paul that they were right with God?

________________________________________________________

Verse 5 begins with “for” or “because.” In this verse Paul details the

grounds for his conviction that the Thessalonians were “chosen” by

God (1 Thess. 1:4). He is also underlining further reasons as to why

his prayers are so filled with thankfulness (1 Thess. 1:2). Paul rejoices

at the real-life evidence that the Thessalonians have responded to God

and that He approves of them.

Paul begins the verse with rejoicing at a visible and outward sign

of the Thessalonians’ position before the Lord. Their acceptance of

the gospel was not merely a mental assent to teachings or doctrine.

Their daily lives exhibited the presence and power of God. In every-

day church life, things were happening that could be explained only

as divine intervention. Prayers were answered and lives changed. The

reality of their faith was being manifested in their works.

How

does one know that the Holy Spirit is present and real in one’s

life and in the local church? See Gal. 5:19–23, 1 Cor. 12:1–11.

The “fruit” of the Spirit is powerful evidence that God is actively

working. Things such as love, joy, and peace can be faked only for so

long; in the day-to-day stress of relationships within the church, the

genuine is eventually sifted from the false. When the Holy Spirit is a

living presence, things that are not natural to sinful human beings start

to become natural in the life of the believer. Christians find themselves

doing acts of grace and kindness that would not have occurred to them

before. Paul saw plenty of evidence that the lives of the Thessalonians

had been changed by the supernatural working of the Spirit.

For Paul, the final evidence that God had chosen the Thessalonians

was their deep conviction and inner assurance that the gospel was true

and that God was real in their lives. Though such convictions don’t

prove true in every case, strong assurance that we are right with God

usually accompanies the genuine gospel.

How much assurance of salvation do you have? On what, in the

end, must that assurance be based?

______________________________________________________

We d n e s d a y

July 25

Doing What Paul Would Do (1 Thess.

1:6, 7)

Read

1 Thessalonians 1:6, 7. What is Paul’s message there? How

are we to understand this in light of the idea that Christ is our

ultimate example?

________________________________________________________

Most translations do not show this, but in verse 6 Paul continues the

same sentence that he began in verse 2 and carries it on through verse

10. The main topic of this lengthy sentence is Paul’s list of reasons for

the thanksgivings that he recites in his prayers. Verses 6 and 7 add two

items to that list of thanksgivings, building on the “because” (NIV) at

the beginning of verse 5. Paul gives thanks (vs. 2) because (vs. 5, NIV)

the Thessalonians have both imitated him and his colleagues and have

themselves become an example to imitate (vss. 6, 7).

We often caution people that it is dangerous to imitate anyone but

Christ. That’s true, because even the best of people will let us down

sometimes. But in reality we need role models. People need each

other at times for guidance, counsel, and help in working through spe-

cific issues and even hard times. Who hasn’t experienced the blessing

of good counsel and of a good example?

Also, whether we like it or not, once we become leaders in the church,

people will imitate us. How important, then, that “veteran” Christians

live what they preach and model the things that they say.

At the same time, Paul has placed a couple of safeguards here.

First of all, the imitation (vs. 6) follows the receiving (vs. 5). The

primary focus of the Thessalonians is on receiving the Word of God

and applying it directly to their lives through the Holy Spirit. God’s

Word can always be trusted. Second, Paul directs them to the Lord as

the primary model (vs. 6). What Jesus did, and would do, is a much

safer model than what even Paul would do. After all, Paul is under no

illusions about himself or his character (1 Tim. 1:15).

Having said this, however, Paul affirms the Thessalonians’ desire

to imitate him as a beloved teacher and mentor and also to become

models worthy of imitation themselves. In this particular case, what

is being modeled is joy in suffering. Suffering can make one bitter or

better. In the context of the gospel and the power of the Holy Spirit,

the Thessalonians discover supernatural joy in the midst of suffering,

just as Paul and Silas had earlier (Acts 16:22–25).

What kind of role model are you in the church? What ways in

which you conduct yourself in your life are good for others to

follow? What ways aren’t?

Th u r s d a y

July 26

Further Evidence of Faith (1 Thess.

1:8–10)

Read

1 Thessalonians 1:8–10. In what ways does this passage offer

additional evidence of the Thessalonians’ faith?

Paul continues the sentence that began in verse 2 by explaining how

he knows the Thessalonians have become a model, or type, for the

other believers in Macedonia (where Thessalonica was located) and

Achaia (where Corinth was located).

First, they were a model of evangelistic effort and success. From

them the word of God “rang out” (NIV) into both of these provinces

and beyond. Paul also considered them to have a model faith because

of their openness to him and the gospel. They were willing to be

taught. They were also willing to make radical changes in their lives,

such as giving up idols and other popular forms of worship.

Communication was relatively rapid in the ancient Roman world,

thanks to well-built Roman roads and widespread travel. So, the claim

that their faith was known “everywhere” may indicate that people in

places such as Rome and Antioch had already made reference to it in

their communications with Paul.

It is also true that people want to live up to the high expectations of

others. Praise contains an implied expectation. By praising their faith

in such an overwhelming fashion, Paul was encouraging them to grow

in that faith more and more.

It seems there was something uniquely remarkable about their con-

version. As pagan idolaters they had to overcome two major barriers.

First was the “crazy message” about some man who was dead and

came back to life again. Then there was the fact that it was a crazy,

Jewish message. Many Gentiles probably laughed when they heard

the Christian message. The Thessalonians didn’t. Instead, they com-

pletely rearranged their lives in light of the gospel.

“The Thessalonian believers were true missionaries. Their hearts

burned with zeal for their Saviour, who had delivered them from fear

of ‘the wrath to come.’ Through the grace of Christ a marvelous trans-

formation had taken place in their lives, and the word of the Lord,

as spoken through them, was accompanied with power. Hearts were

won by the truths presented, and souls were added to the number of

believers.”—Ellen G. White, The Acts of the Apostles, p. 256.

Read again 1 Thessalonians 1:10. What’s Paul talking about?

What is the “wrath to come”? What does the resurrection of

Jesus have to do with the point he is making? Why is this prom-

ise so crucial to all that we believe? See 1 Cor. 15:12–17; John

11:24, 25; Dan. 12:2.

fr i d a y

July 27

Further Study:

“The arrival of Silas and Timothy from Macedonia,

during Paul’s sojourn in Corinth, had greatly cheered the apostle.

They brought him ‘good tidings’ of the ‘faith and charity’ of those

who had accepted the truth during the first visit of the gospel messen-

gers to Thessalonica. Paul’s heart went out in tender sympathy toward

these believers, who, in the midst of trial and adversity, had remained

true to God. He longed to visit them in person, but as this was not then

possible, he wrote to them.

“In this letter to the church at Thessalonica the apostle expresses his

gratitude to God for the joyful news of their increase of faith. . . .

“ ‘We give thanks to God always for you all, making mention of

you in our prayers; remembering without ceasing your work of faith,

and labor of love, and patience of hope in our Lord Jesus Christ, in

the sight of God and our Father.’

“Many of the believers in Thessalonica had ‘turned . . . from idols

to serve the living and true God.’ . . . The apostle declared that in

their faithfulness in following the Lord they were ‘ensamples to all

that believe in Macedonia and Achaia.’ ”—Ellen G. White, The Acts

of the Apostles, pp. 255, 256.

Discussion Questions:

lDwell more on the question of role models, other than Jesus.

What advantages and disadvantages come with them?

lPaul spends a great portion of this letter giving thanks to God

for the Thessalonians. What role can, or should, thanksgiving

play in our worship experience, both personally and corpo-

rately?

lIf people around you were looking for evidence of your

church’s faith, what would they find? How could, or should,

things be different?

lWhy is affirmation of others so important? At the same time,

why must we be careful as we do this?

lThink through again how important the doctrine of the

Second Coming is to our faith. What good reasons do we have

for trusting in something that’s so radical, that’s so unlike any-

thing that has ever happened before?

Summary:

Paul found much joy in offering thanks to God for the

abundant evidence of His work in the lives of the Thessalonian believ-

ers. In sharing the content of his prayers with them, Paul hoped to

motivate them to continue growing in the faith and in their outreach

efforts toward others.

tor

i n s i d e

Talking Hands

Six children of the Jacksonville Southpoint Seventh-day Adventist Church

in Florida wanted to share their faith with others. They attended a weekend,

training program for kids called “Go Fish!” and learned several, fun ways

to tell others about Jesus. They learned to tell stories, lead singing, and use

puppets. They returned home excited about what they had learned.

“So,” their pastor asked with a smile, “how are you going to tell others

about Jesus?”

The children loved learning to work with puppets, making them look as

if they’re alive as they talk, listen, and wonder. At the end of the training

session each child received a puppet of his or her own. “We want to use

puppets to tell about God,” one of the children said.

The children wrote their own scripts and made their costumes and props

with help from their parents. “One of our skits is about two boys who get

into a fight,” says Tenver, one of the puppet ministry kids. “The puppets’

friends stop the fight, and they talk about how peace is one part of the fruit

of the Spirit.”

“We also do skits about Bible characters,” says Isabel, another member of

the group. “One of our skits is about the ten lepers Jesus healed.”

It took a lot of practice to learn the lines and coordinate the puppets’

movements with the words so they looked realistic. But the children, who

are between 10 and 12 years old, were willing to work hard so others could

learn that God loves them and has a plan for their lives.

“It’s easier to tell others about Jesus when your friends are working with

you,” says Tenver. “At first I was a little scared because I had never done

something like this before. Now when I see the smiles on people’s faces

when we finish a program, I know it’s worth the work.”

Sharing Jesus with others is an important part of the team’s ministry.

“Recently we took our puppets to a program that helps teenagers who have

dropped out of school and gotten into trouble,” Abigail added. “We pre-

sented several skits for them and

prayed that we helped them get

their lives back on track.”

For the children in the pup-

pet ministry, learning how to

be God’s disciples has involved

learning to talk with their hands.

They are helping other boys

and girls learn that Jesus wants

to be their best friend forever.

The children in the puppet ministry

attend the Jacksonville (Florida)

Southpoint Seventh-day Adventist

Church.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*July 28–August 3

The Apostolic Example

(1 Thess. 2:1–12)

sa b b a t h af t e r n o o n

Read for This Week’s Study:

1 Thess. 2:1–12, Acts 16,

Deut. 10:16, Ps. 51:1–10, 2 Cor. 8:1–5, Luke 11:11–13.

Memory Text:

“But just as we have been approved by God to

be entrusted with the gospel, so we speak, not to please man, but

to please God who tests our hearts” (1 Thessalonians 2:4, ESV).

Key Thought:

By revealing what the true motive in ministry

must be, Paul can help us all to examine our hearts and lives in

light of the gospel.

This week’s lesson marks a major transition from the arguments of

the first letter to the Thessalonians. Paul moves from a focus on the

church (1 Thess. 1:2–10) to a focus on the apostles and their experi-

ence in Thessalonica (2:1–12). In the previous chapter Paul gives

thanks to God because the believers in Thessalonica modeled their

lives on Paul and, in turn, became models of faithfulness themselves.

Now, in 1 Thessalonians 2:1–12, Paul probes more deeply into the

kind of life that enables the apostles to function as role models.

While there are many possible motivations for teaching, preaching,

and service, Paul puts his finger on the one that matters most: ministry

that will be pleasing to God. Paul is less concerned with growing the

church in numbers than with its growing, through God’s grace, in the

right spiritual principles.

In this lesson we glimpse Paul’s innermost life. Paul bares his soul

in a way that challenges us to align our own spiritual hopes, dreams,

and motivations so that we will please God and have the right influ-

ence on others.

*Study this week’s lesson to prepare for Sabbath, August 4.

Su n d a y

Boldness in Suffering (1 Thess. 2:1, 2)

Read

1 Thessalonians 2:1, 2 in light of Acts 16. What connection

does Paul draw between his earlier ministry in Philippi and his

ministry in Thessalonica?

________________________________________________________

First Thessalonians 2:1 picks up on the themes of the first chapter.

The “you yourselves know” (NKJV) of this verse recalls the same

language in 1 Thessalonians 1:5. And Paul’s reference to “coming”

or gaining “entrance” with the church recalls 1 Thessalonians 1:9. So,

Paul is continuing the themes that he raised in the opening chapter of

the letter. In the end of the previous chapter, Paul is concerned with

what “everybody” knows about the Thessalonians. In this chapter he

discusses what the readers know about the apostles and their commit-

ment to the faith.

Paul recalls how he and Silas were shamefully treated in Philippi

on account of preaching the gospel. On the long road from Philippi

to Thessalonica, every step was a painful reminder of that treatment.

No doubt they bore outward signs of their pain, even upon arriving in

Thessalonica. It would have been easy at that point for the apostles to

take a less direct approach to evangelism in the new city. After all that

they had just been through, who would have blamed them?

But the Thessalonians proved eager and open for the truth. Reality

said, “Don’t ever preach the gospel again.” But in the midst of their

pain and suffering, God was saying to Paul and Silas: be bold. Be

strong. So, they “began to be bold” (1 Thess. 2:2, author’s translation)

in spite of the likelihood that persecution would arise again. There

was a strong and visible contrast between their human condition (and

all the frailties that come with it) and their empowerment by God.

In the end, the Lord used these outward circumstances to His glory.

The visible wounds of the preachers provided evidence of two things

to the Thessalonians. First, the gospel they preached truly came from

their personal conviction. They were not doing it for personal advan-

tage (see 1 Thess. 2:3–6). Second, it was clear to the hearers that

God was with Paul and Silas in a mighty way. The gospel that they

preached was not just an intellectual construct; it was accompanied by

the living presence of the Lord as revealed in the lives of the apostles

(see vs. 13).

What would you point to as evidence that God has changed

your life? How is this evidence visible to others? Or is it visible

at all?

July 29

Mo n d a y

July 30

The Character of the Apostles

(1 Thess. 2:3)

Read

1 Thessalonians 2:3. What key point is Paul making there about

motives?

It was widely known in the ancient world that there were three

keys of persuading people to change their ideas or practices: people

judge the power of an argument on the character of the speaker (in

Greek: ethos), the quality or logic of the argument itself (logos),

and the power of the speaker’s appeal to the listener’s emotions or

self-interest (pathos). In 1 Thessalonians 2:3–6 Paul focuses on the

character of the apostles as a key element of the preaching that led to

radical changes in the Thessalonians.

In these verses, Paul draws a contrast between himself and the pop-

ular philosophers, whose preaching was often motivated by personal

benefit (see lesson 3). Paul uses three words in verse 3 to describe

possible bad motivations for preaching or ministry.

The first word is error, or an intellectual mistake. That is to say, a

preacher may be excited about an idea that is simply wrong. He or she

may be perfectly sincere but self-deceived. He thinks he is doing good

for others but is motivated by false ideas.

The second word is uncleanness, or impurity. It refers to the fact

that people are attracted to individuals who are widely known for

their power, ideas, or performance. In addition, some public figures

can be motivated by the sexual opportunities that come with fame or

notoriety.

The third word is best translated as deception, or trickery. In this case

the speaker is aware that the ideas being presented are wrong but is

consciously trying to mislead people in order to benefit himself.

Paul and Silas were not motivated by any of these. If they had been,

their experience in Philippi would probably have made them quit

preaching. The boldness that they exhibited in Thessalonica was made

possible only by the power of God working through them. The power

that the gospel had in Thessalonica (see 1 Thess. 1:5) was in part due

to the character of the apostles, which shone through in their presenta-

tions. So, logical arguments and emotional appeals were not enough.

Their characters were in accordance with their claims. Such authentic-

ity had tremendous power in ancient times, just as it does today.

Think through your own motives for all that you do. How pure

are they? How free are they of error, deceit, and impurity? If

they are not what they should be, how can you change them for

the better? See also Deut. 10:16, Phil. 4:13, Ps. 51:1–10.

Tu e s d a y

July 31

Pleasing God (1 Thess. 2:4–6)

Read

1 Thessalonians 2:4–6. Describe the contrast between Paul’s

motivation for ministry and the worldly alternatives he mentions.

Why is it not always so easy to see the differences; that is, how

can people deceive themselves regarding the purity of their own

motives? Why is this so easy to do?

________________________________________________________

The word often translated as “approved” (1 Thess. 2:4) reflects the

idea of testing or examination. The apostles allowed God to test the

integrity of their lives and intentions. The purpose of that testing was

to make sure that the gospel they shared would not be distorted by a

contrast between what they preached and how they lived.

The popular philosophers of the day wrote about the importance of

self-examination. If you want to make a difference in the world, they

taught, you need to constantly examine your motives and intentions.

Paul took this idea one step further. He taught that in addition to self-

examination, he was examined by God. This meant that God verified

that what Paul preached was consistent with his inner life. Paul’s point

was that, in the ultimate sense, God is the only one worth pleasing.

Human beings need a sense of worth in order to function. We often

seek this worth by accumulating possessions, by achievements, or

through the positive opinions that others express about us. But all

these sources of self-worth are fragile and so temporary. Genuine and

lasting self-worth is found only through the gospel. When we fully

grasp that Christ died for us, we begin to experience a sense of worth

that nothing in this world can shake.

What

does 1 Thessalonians 2:5, 6 add to the three motivations listed

in verse 3?

________________________________________________________

The concept of flattery picks up on the theme of pleasing people, a

poor basis for evangelism. Paul is not motivated by what other people

think of him. He also rules out another worldly motivation for minis-

try: money. People who have been blessed by someone’s ministry are

usually eager to give money to that ministry or to buy its products.

This can tempt God’s workers to lose their focus on the only motiva-

tion that really matters, pleasing God.

What in your life pleases God, and why? What doesn’t, and

why not?

______________________________________________________

We d n e s d a y

August 1

Caring Deeply (1 Thess. 2:7, 8)

1 Thessalonians 2:4, Paul’s primary motivation for ministry is to

please God. What additional motivation does Paul bring up in the

verses that follow? See 1 Thess. 2:6–8.

In today’s world, money, sex, and power are often considered

the primary motivations for human behavior, at least for those con-

sumed by self-interest. In 1 Thessalonians 2:3–6, Paul uses a num-

ber of different words to rule out similar motivations in relation

to his ministry. Greed, immorality, deception, and flattery have no

place in Christian life and ministry. The apostles were motivated

primarily by the desire to please God in all that they did.

In verse 6 Paul notes that the apostles could have been a burden

to the Thessalonians, or literally could have “thrown their weight

around.” As apostles and teachers they could have demanded

recognition of their status. They could have expected to receive

monetary favors and to be treated with special honor. But in

Thessalonica Paul declined anything that could have compromised

his motives or that could have put a stumbling block in the way of

the new converts.

While Paul’s primary motivation was to please God, in verses 7

and 8 he expresses an additional motivation—his great affection for

the Thessalonians themselves. Verse 8 uses the language of emo-

tional warmth. Preaching the gospel was much more than a duty for

Paul; he gave his heart, even his whole self, to the people.

How

did the churches of Macedonia, of which Thessalonica was a

part, respond to the tenderness of the apostles? See 2 Cor. 8:1–5.

What does this teach us about the importance of character in the

lives of those who witness to others?

In Monday’s lesson we mentioned the three ancient keys to per-

suasion: the character of the speaker (ethos), the logic of the argu-

ment (logos), and the appeal to emotion or self-interest (pathos). In

verses 4–6 Paul emphasizes the character of the apostles as being a

reason to follow them. In verses 7 and 8 we see an appeal to pathos,

the emotional bond that developed between the apostles and the

Thessalonians. The gospel is at its most powerful when it touches the

heart.

Think about the character of someone who influenced you in a

positive way spiritually. What was it in particular that touched

you? How can you learn to emulate the same traits?

Th u r s d a y

August 2

To Not Be a Burden (1 Thess. 2:9–12)

While

Paul was in Thessalonica, what other things did he do in addi-

tion to preaching the gospel, and why? See 1 Thess. 2:9, 10.

________________________________________________________

The idea that Paul was working “night and day” would be a huge

exaggeration if taken literally. The Greek, however, expresses a quali-

tative idea rather than the actual amount of time spent. In other words,

Paul was saying that he worked beyond the call of duty in order not

to burden them; Paul did not want anything to stand in the way of his

witness to them.

In addition, he was very careful to behave in such a way as not to

cause offense, either before God or before others (see 1 Thess. 2:10,

Luke 2:52). Paul and the apostles sought to be “blameless” in their

relationships so that the gospel would become the central focus of

attention.

What

analogy did Paul use in 1 Thessalonians 2:11, 12 to describe

his treatment of the Thessalonians? See also Luke 11:11–13. What

does that analogy teach?

________________________________________________________

The good father provides boundaries and encouragement, as well

as love. He adapts his nurturing and discipline to the unique character

and emotional condition of each child. Depending on the child and

the situation, the father may offer encouragement, a stern lecture, or

disciplinary punishment.

There is a certain tension in Paul’s missionary approach. On the

one hand, he always sought to adapt his approach to the unique char-

acter and situation of the people; on the other, he was very concerned

about authenticity, that the outward and inward be one and the same.

How can one be authentic and genuine and yet be “all things to all

people”?

The key is the love Paul had for his converts. He did all he could

to model authenticity for them; yet, he realized that there were things

that they were not ready to handle (see also John 16:12). So, he

worked with his hands and adapted his instruction, all in order to

avoid putting unnecessary barriers in the way of people’s acceptance

of the gospel. A powerful lesson in self-sacrifice for sure.

fr i d a y

Further Study:

“No matter how high the profession, he whose heart

is not filled with love for God and his fellow men is not a true disciple

of Christ. . . . He might display great liberality; but should he, from

some other motive than genuine love, bestow all his goods to feed the

poor, the act would not commend him to the favor of God.”—Ellen

G. White, The Acts of the Apostles, pp. 318, 319.

“While Paul was careful to set before his converts the plain teaching

of Scripture regarding the proper support of the work of God, . . . at

various times during his ministry in the great centers of civilization,

he wrought at a handicraft for his own maintenance. . . .

“It is at Thessalonica that we first read of Paul’s working with his

hands in self-supporting labor while preaching the word [1 Thess. 2:6,

9; 2 Thess. 3:8, 9]. . . .

“But Paul did not regard as lost the time thus spent. . . . He gave

his fellow workers instruction in spiritual things, and he also set

an example of industry and thoroughness. He was a quick, skillful

worker, diligent in business, ‘fervent in spirit, serving the Lord’

(Rom. 12:11).”—Ellen G. White, Gospel Workers, pp. 234–236.

Discussion Questions:

lThink about a painful time that you have endured (physi-

cally, spiritually, emotionally, or some mixture of them all). In

practical terms, how does someone find joy or courage in the

midst of such suffering? Why is finding that joy and courage so

much easier said than done?

lThink about someone whose life clearly did not reflect his or

her claims to be a Christian. How did that person impact your

own walk with the Lord?

lWhat are the pitfalls in becoming emotionally attached to

people with whom you are sharing the gospel? How does one set

appropriate boundaries for the relationships that develop when-

ever you work closely with other people?

Summary:

In this passage Paul opened his heart to reveal the truest

motives for ministry. The ultimate motive is to please God, whether

or not those to whom we minister are pleased. Motivations of money,

sex, and power have no place in a heart determined to please God.

The next most important motive for ministry is heartfelt love for the

lost. Both of these motives are clearly expressed in 1 Thessalonians

2:1–12.

August 3

tor

i n s i d e

The Lost Boy

Du and Zho are a Global Mission pioneer couple who are planting a

church in a city in China. They sell products from door to door in order

to meet people and make friends for Christ. They focus on helping people

with special needs such as the sick, the elderly, and the needy. Then they

introduce their new friends to their Savior.

Most of the people living in the region worship idols, so Du and Zho

visit the temples to meet people as well. They search for people who look

lonely or sad and offer their sympathy and friendship. If the people are

willing, the couple prays for their special needs. Thus, they have made

many friends with whom they share God’s love and some literature intro-

ducing their friends to God.

One day as Du and Zho were walking along a road, they saw a teen-

age boy. He looked dirty and lost and troubled, so they stopped to talk to

him. Du and Zho realized that the boy had mental problems and couldn’t

tell them where he lived. It was winter and bitterly cold; the boy’s hands

appeared to have been damaged by frostbite.

Du and Zho asked the boy to come to their home. They gave him a bath,

provided him with clean clothes, and fed him a simple, warm meal. Again

they asked him where he lived. But the boy couldn’t tell them.

Du and Zho cared for the boy in their home while they contacted the

police and a local television station for help in finding his family. Two

weeks later the police called to tell them that they had located the boy’s

family some 200 miles away from where Du and Zho had found him.

The couple took the boy back to his parents, who were grateful to have

their lost son home again. When the family realized that Du and Zho were

Christians, they invited the couple to stay with them and tell them about

God. Du contacted the local elder at a nearby Seventh-day Adventist

church and asked him to visit the family.

Du and Zho returned home to continue their work. A few months later

they learned that the lost boy’s family had found Christ as their Lord and

had joined the Seventh-day Adventist Church.

Our mission offerings support the work of Global Mission around the

world.

du and zh o are two of 60 lay workers who help a single pastor oversee 46 churches and

4,000 members in China.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*August 4–10

Friends Forever

(1 Thess. 2:13–3:13)

sa b b a t h af t e r n o o n

Read for This Week’s Study:

1 Thess. 2:13–3:13; Rom.

9:1–5; 11:1–12, 24–32; Matt. 24:9–22; 10:42.

Memory Text:

“May he strengthen your hearts so that you will

be blameless and holy in the presence of our God and

Father when our Lord Jesus comes with all his holy ones”

(1 Thessalonians 3:13, NIV).

Key Thought:

Paul continues to praise the Thessalonians for the

good things he sees in them and to encourage them amid the per-

secution they are facing.

here is a deep, emotional bond between Paul and the Thessalonians.

Paul stresses that bond as he seeks to continue reinforcing in their

minds the love that he has for them. While certainly sincere, his

words will also help prepare them for the criticism that will soon follow.

Paul begins and ends this section with a prayer. In a sense the entire

passage is written with prayer in mind. The underlying theme of this

focus on prayer is Paul’s desire for the Thessalonians to be “blameless

and holy” (1 Thess. 3:13; see also 1 Thess. 2:19, 20) at the second com-

ing of Jesus.

The friendship Paul has with them is deeper than earthly friendships; it

is a friendship that goes beyond the boundaries of time and history on this

earth. Paul is looking forward to spending eternity with the Thessalonian

believers. This desire, in part, is what drives his intense concern through-

out the letter about their beliefs and behavior. Paul loves these people and

wants them to be ready for the return of Christ.

*Study this week’s lesson to prepare for Sabbath, August 11.

Su n d a y

August 5

The Judean Example (1 Thess. 2:13–16)

On the surface, 1 Thessalonians 2:13–16 reads like a digression

from the previous themes of pleasing God and caring for the new

believers (1 Thess. 2:1–12). But verse 13 continues the theme of how

the Thessalonians responded to the apostles and the gospel that they

brought to Thessalonica.

With verse 14, Paul returns to the theme of imitation. The perse-

cution in Thessalonica echoed the earlier persecution of Christians

in Judea. Some Jews persecuted Jewish Christians in Judea, while

Gentile and Jewish neighbors together persecuted the largely Gentile

Christian population of Thessalonica. Here Paul shows that the per-

secution of Christians is tied to a larger pattern. Those who follow

Christ are going to face opposition, even persecution.

Read

1 Thessalonians 2:14–16. What message should this passage

have for us today? What does it definitely not teach?

________________________________________________________

Here Paul reveals his feelings about a specific group of Jews who

dogged his evangelistic trail from place to place, sowing discord and

opposition to the apostles. Passages in the Bible like this (see also

Matt. 23:29–38) have been grossly perverted and twisted in order

to “justify” persecution of Jewish people. But that kind of universal

application goes way beyond Paul’s intention here. Paul is speak-

ing specifically about the Judean authorities (the word translated as

“Jews” in 1 Thessalonians 2:14 also can be translated as “Judeans”)

who collaborated with the Romans in the death of Jesus and who

made it their business to obstruct the preaching of the gospel wher-

ever and whenever they could. In fact, Paul seems to be echoing what

Jesus already said about those who were trying to kill Him (Matt.

23:29–36).

We must keep in mind that Paul himself was a Jew. He was not vili-

fying an entire class of people. Jesus was Jewish. The first disciples

were Jewish. Jews alone formed the early core of the church. As far

as Paul was concerned, every Jew he met, such as Silas, Barnabas,

and Timothy, was potentially a friend for eternity (see Rom. 9:1–5;

11:1–12, 24–32).

Every person on earth is a soul “for whom Christ died” (Rom.

14:15, 1 Cor. 8:11). Prejudice against whole classes of people is not

appropriate among those who live at the foot of the Cross.

It’s easy to point fingers at the church for failure in regard to

how it has treated whole classes of people. What about our-

selves? How much ethnic prejudice lingers in our own hearts?

Mo n d a y

August 6

Paul’s Hope and Joy (1 Thess. 2:17–20)

In the fourteen verses that run from 1 Thessalonians 2:17 through

3:10, Paul offers a chronological account of his separation from

the Thessalonian believers. The theme of friendship runs through-

out the passage. These Thessalonians are not just Paul’s parishio-

ners; they are truly friends. The entire passage pulses with deep

emotion.

Paul wants all of his later advice to, and criticism of, the church (in

1 Thessalonians 4 and 5) to be read in light of his love and concern

for its members. And because of this love, he has earned the right to

counsel the church there. The giving of advice is best received when

it is grounded in love.

Read

1 Thessalonians 2:17–20. What is Paul saying here that’s so

relevant to us today?

________________________________________________________

The main verb of verse 17 (usually translated as “being taken” or

“torn away”) is rooted in the concept of being orphaned. When Paul is

forced to leave Thessalonica suddenly, he feels the loss of relationship

as deeply as if his parents had just died. He wants very much to visit

the Thessalonians because he misses them dearly. They are absent

in person but not in heart. He blames this delay on Satan, his words

here being another text in the Bible that shows the reality of the great

controversy.

Paul’s longing for the Thessalonian believers, however, is rooted

in more than just everyday relationship; it has an end-time focus.

Paul looks forward to “showing them off” to Jesus after the Second

Coming. They are the validation of his ministry for Christ, his escha-

tological joy and boast! Paul wants there to be evidence at the end that

his life has made a difference in the lives of others.

What this passage should show us, too, is that we need to keep

our priorities straight. Our existence here is but a “vapor” (James

4:14, NKJV); yet, it is vapor with eternal consequences. Paul’s focus,

Paul’s priority, is on what is eternal, on what has lasting value and

importance. After all, if you really think about the ultimate fate of this

world, what else really matters other than the salvation of the lost?

How should all that we do in this life impact, to one degree

or another, the salvation of the lost? However nice it is to

talk about this ideal, how do we live in accordance with this

objective?

Tu e s d a y

August 7

Timothy’s Substitute Visit (1 Thess.

3:1–5)

Read

1 Thessalonians 3:1–5 and Matthew 24:9–22. In what larger

context does Paul see the sufferings of the Thessalonians and

himself?

________________________________________________________

Paul is so distressed about his absence from the Thessalonians

that he decides to forgo the companionship of Timothy in Athens

in order to get firsthand news of the Thessalonians’ situation. His

intense longing for them leads him to prefer being without Timothy

rather than being without news of how they are faring.

Because Timothy’s mission is to be a substitute, or stand-in,

for Paul, Paul does his best to boost Timothy’s authority with the

church. Timothy is Paul’s “brother,” a “minister of God,” and a

“coworker in the gospel.” Some Greek manuscripts go so far as to

call Timothy a “coworker of God.” This would be extremely high

praise. Paul knows that the mission will be a difficult one, and he

does his best to open the way so that Timothy will be received as if

Paul himself had come.

Verses 3 and 4 give us an idea of what Paul would have said to

the Thessalonians had he been able to visit them. The specific word

chosen to describe their sufferings is typical of end-time passages,

such as in Matthew 24:9–22. Affliction should not come as a sur-

prise. We all have been warned about it.

Christian suffering calls to mind the events of the end, during

which time all true followers of Christ will face persecution (see

Rev. 13:14–17). When suffering actually comes, we should see it as

a fulfillment of prophecy and an encouragement rather than a dis-

couragement. The purpose of prophecy is not to satisfy our curiosity

about the future but to provide solid assurance amid the challenges

we face every day.

In verse 5, Paul reveals that he has an additional motive for send-

ing Timothy. He is worried that the difficult things the Thessalonians

have experienced might have resulted in their loss of faith. He is

worried that his mission to Thessalonica might somehow have been

in vain or empty of results.

What are things we can do, day by day, to prepare ourselves

spiritually for the inevitable trials that life brings us?

We d n e s d a y

August 8

The Result of Timothy’s Visit

(1 Thess. 3:6–10)

Read

1 Thessalonians 3:6–8. Timothy was sent to encourage the

Thessalonians. What aspects of Timothy’s report brought joy

and encouragement to Paul? That is, what did Timothy see in the

Thessalonians that Paul thought was so good?

________________________________________________________

The “but now” of verse 6 is very emphatic. Paul did not waste any

time before sitting down to write to the Thessalonians. The instant he

got the news from Timothy, he immediately wrote 1 Thessalonians.

What

do we learn about Paul’s prayer life from 1 Thessalonians 3:

9, 10? What can we take from that for ourselves?

________________________________________________________

The absence of words such as always and constantly (see 1 Thess.

1:2) suggests there was something new in Paul’s joy and thanksgiv-

ing here beyond the constant joy and thanksgiving that he always felt

when he prayed for the Thessalonians. The joy and thanksgiving in

1 Thessalonians 3:9, 10 is in immediate reaction to Timothy’s news.

What was lacking in the Thessalonians’ faith (1 Thess. 3:10)? The

immediate text doesn’t say. As we can see later, Paul’s concern for

their faith was more practical than theological. Chapters 4 and 5 indi-

cate that they needed to bring their practice in line with their belief.

Though they had love and faith and were “standing firm in the Lord,”

it becomes apparent later in the letter that they still had some impor-

tant growing to do.

Why is prayer so important in our own walk with the Lord?

How much time do you spend in prayer? What does your

answer tell you about how important you deem it? In what

ways can you strengthen your prayer life?

Th u r s d a y

August 9

Paul’s Renewed Prayers (1 Thess.

3:11–13)

The second coming of Jesus is a powerful incentive for spiritual

growth. Every act of abuse or oppression will be brought to justice.

Every act of love or kindness will be recognized and rewarded (see,

for example, Matt. 10:42). That means that every act in this life, no

matter how small, has meaning in the ultimate scheme of things.

But equally important for Paul, and the emphasis in this week’s

lesson, is that the Second Coming will be a glorious reunion of fam-

ily and friends, whose relationships will last forever because of what

Jesus has done. Christian relationships do not have an expiration date.

They are designed to last forever.

Read

1 Thessalonians 3:11–13. What are the things that Paul

includes in his prayers for the Thessalonians after the arrival of

Timothy?

________________________________________________________

First Thessalonians 3:11–13 sounds almost like the benediction

at the end of a worship service. Paul, of course, wishes to return to

Thessalonica and make up the deficits in the church’s faith (1 Thess.

3:10). But even if he is not able to return, he can still plead with God

to motivate and grow the Thessalonians into an abundance of love,

not only for each other but also for their neighbors and everyone they

meet. This love will be an important component of their characters

when Jesus returns.

Somewhat puzzling is Paul’s comment in verse 13 that Jesus will

come “with all his saints.” The words saints and holy ones are normally

applied to human beings in the New Testament. On the other hand,

Second Coming texts in the New Testament normally describe Jesus

as accompanied by angels rather than human beings (Matt. 24:30, 31;

Mark 8:38; 13:27). So, who are the “saints” in this verse?

The solution to this problem is to recognize that in verse 13 Paul

adopted the language of Zechariah 14:5 and applied it to the second

coming of Jesus. The “holy ones” in the Old Testament are best

understood as angels (see also Deut. 33:2 and Dan. 7:10). The New

Testament, on the other hand, gives the word saints new mean-

ing: they are human beings whose righteousness is from Jesus. In

1 Thessalonians 3:13, however, Paul reverts to the Old Testament

definition of the word saints as angelic beings who stand in the

presence of God. As such, they will accompany the God-man Jesus

when He returns to earth.

fr i d a y

August 10

Further Study:

“The arrival of Silas and Timothy from Macedonia,

during Paul’s sojourn in Corinth, had greatly cheered the apostle.

They brought him ‘good tidings’ of the ‘faith and charity’ of those

who had accepted the truth during the first visit of the gospel messen-

gers to Thessalonica. Paul’s heart went out in tender sympathy toward

these believers, who, in the midst of trial and adversity, had remained

true to God.”—Ellen G. White, The Acts of the Apostles, p. 255.

“True, heaven-born love is not selfish and changeable. It is not

dependent on human praise. The heart of him who receives the grace

of God overflows with love for God and for those for whom Christ

died. Self is not struggling for recognition. He does not love others

because they love and please him, because they appreciate his merits,

but because they are Christ’s purchased possession. If his motives,

words, or actions are misunderstood or misrepresented, he takes no

offense, but pursues the even tenor of his way. He is kind and thought-

ful, humble in his opinion of himself, yet full of hope, always trusting

in the mercy and love of God.”—Ellen G. White, Christ’s Object

Lessons, pp. 101, 102.

Discussion Questions:

lIn Christ’s Object Lessons and in many other places, Ellen

White uses the phrase “souls for whom Christ died.” How widely

should that phrase be applied? To every human being on earth?

Or only to fellow believers in Christ? If Christ truly died for all,

then why are not all saved?

lHow important is previous relationship when it comes to

giving advice or criticism to a fellow believer? What can we

learn about this from Paul’s example in this week’s passage?

What can we learn from this that can help us in our ministry to

others?

lPaul’s love and concern for the believers in Thessalonica is

very apparent. This love mirrors the love that Jesus revealed

when He was here in the flesh. Love is such a powerful component

in the softening of hearts and the opening up of people to the grace

of God. How can we learn to love others more than we already do?

How can we better learn to reveal that love, as well?

Summary:

In 1 Thessalonians 2:13–3:13 Paul describes the events

and emotions of the period between the time he was forced to leave

Thessalonica and when Timothy arrives in Corinth with news about

the church. The central emphasis of the chapter is Paul’s deep bond

with the Thessalonian believers.

tor

i n s i d e

Finding the Way Home: Part 1

Verusca’s brothers had become Seventh-day Adventists and often talked

about their new faith. Verusca knew that what her brothers told her was

probably true, but she wanted no part of a church that didn’t allow danc-

ing or drinking or other things that she enjoyed. But her brothers wouldn’t

take a hint; they kept talking to her about their faith.

Marques, one of her brothers’ friends, often visited the family’s home.

He talked about God, too, and invited Verusca to study the Bible with

him. Verusca wasn’t interested in studying the Bible, but Marques kept

asking. Eventually Verusca agreed to study the Bible with him. She

noticed that Marques was passionate about God. Verusca discovered that

she enjoyed hearing about God.

After several months of studying together, Marques asked Verusca to

attend evangelistic meetings with him. Verusca declined. Marques invited

her again and again, and still she refused. But finally she decided to go.

Verusca attended several of the meetings, but she resisted the calls to

surrender her life to God. Then Verusca realized that she couldn’t run from

God. She thought of how angry her mother had been when her brothers had

become Seventh-day Adventists. What would happen when Mother learned

that she, too, was thinking of becoming a Seventh-day Adventist?

Early on Sabbath morning Verusca awoke and dressed, hoping to slip

out of the house before her mother saw her and asked questions. But her

mother saw her.

“Where are you going?” she asked.

“I’m going to church,” Verusca said, unwilling to lie.

“Which church?” her mother asked.

“The Seventh-day Adventist church,” Verusca answered.

“If you go, don’t come back!” her mother said angrily. Verusca’s courage

failed, and she changed clothes and sat outside and cried. Her brother saw

her and said softly, “Mom can’t save you; only God can.” Then he left.

Verusca’s mind was in turmoil. She recalled Bible texts Marques had

read to her about leaving family to follow God. Her brother’s words, only

God can save you, ran through her mind.

Verusca ran to her room and dressed for church. As she walked out the

door, her mother said, “Take your things, and don’t come back.”

“Now what?” Verusca asked herself. She had no money and no place to

go if her mother turned her away. Her father wasn’t interested in religion

and didn’t care what she did.

(Continued next week)

Ve r u s C A d e PA i V A lives in Lubongo, Angola.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

ISBN 10: 0-8163-2605-3 •

US$5.99

Publishing Association

Please contact your ABC for pricing in Canada.

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Finally! A Bible study

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i ch in tradition and

stories, the Himba

people of northern

Namibia live much as their

ancestors did. But the

Bible is foreign to them,

and they find it difficult to

understand God’s message

of love and salvation.

Now God is speaking

to the Himba in stories

they can relate to,

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speakers and recorded

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These stories are

making God real to the

Himba. I’m glad that

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Sabbath Offering will

help bring God’s love to

the Himba people. For

me, it’s personal.

How shall they hear?

ABSG Ad B7W.indd 1 9/26/11 4:55 PM

L e s s o n

*August 11–17

Living Holy Lives

(1 Thess. 4:1–12)

sa b b a t h af t e r n o o n

Read for This Week’s Study:

1 Thess. 4:1–12; Matt. 25:34–46;

Gen. 39:9; John 13:34, 35.

Memory Text

: “For God did not call us to be impure, but to live

a holy life” (1 Thessalonians 4:7, NIV).

Key Thought:

Though human sexuality is a gift from God, as

with all gifts, it can be abused.

he three opening chapters of 1 Thessalonians focus primarily

on the past. In chapters 4 and 5, however, Paul turns to the

future. There were things that were lacking in the faith of the

Thessalonian believers (1 Thess. 3:10), and he wants to help them

remedy these deficits. The letter begins the process, but more can be

done only after Paul and the Thessalonians can get together again.

Beginning with 1 Thessalonians 4:1, Paul builds on the friendship

he had affirmed in the first three chapters and offers practical advice

for the Thessalonians’ everyday life.

The main area of concern (but not the only one) in the verses for this

week deals with sexual misconduct. Though we’re not told what spe-

cifically prompted his admonition, Paul speaks very clearly about the

need to avoid sexual immorality. He’s very strong in his language here,

saying that those who reject his instruction are, in fact, not rejecting

him but the Lord. All one has to do, though, is look at the suffering that

sexual misconduct has caused in so many lives to understand why the

Lord would speak so strongly through Paul on this topic.

*Study this week’s lesson to prepare for Sabbath, August 18.

Su n d a y

August 12

Abounding More and More (1 Thess.

4:1, 2)

Read

1 Thessalonians 3:11–13 and 4:1–18. How does the content of

chapter 4 expand on various parts of the prayer in 1 Thessalonians

3:11–13? What is the relationship between Paul’s prayer and his

inspired words to the Thessalonians?

________________________________________________________

Paul’s prayer in 1 Thessalonians 3:11–13 contains a number of

key words that anticipate the content of 1 Thessalonians 4:1–18. The

prayer is about “abounding” in “holiness” and mutual “love” in light

of the second coming of Jesus. All these themes point to specific pas-

sages in chapter 4.

In our text for today (1 Thess. 4:1, 2) Paul picks up on the language

of “abounding” in 1 Thessalonians 3:12, although the connection

is masked by most modern translations. Modern translations have

the commendable goal of making things more understandable in

today’s language, but they may inadvertently hide connections that

are explicit in the original. In the King James Version, the parallel

between 1 Thessalonians 3:12 and 1 Thessalonians 4:1 is explicit;

Paul invites the Thessalonians in both places to “abound more and

more” in their love for each other and for everyone.

Paul began the work of building their Christian framework while

he was with them, but now he is impressed by the Holy Spirit to fill

in the gaps (1 Thess. 3:10) and clarify their understanding. The result

would be “more and more” of what they were already attempting to

do, which is to live worthy of their calling.

Paul begins chapter 4 with, “Finally, then” (NKJV). In chapters 4

and 5 he is building on the previous chapters, in which his friendship

with the Thessalonians is the basis for the practical counsel he will

now give. They had made a good start. Now he wants them to con-

tinue growing in the truths that they had learned from him.

Two mentions of Jesus in this passage (1 Thess. 4:1, 15) are particu-

larly interesting. They indicate that Paul was passing on the teaching

of Jesus’ own words (which were later preserved in the four Gospels).

Paul was offering more than just good advice. Jesus Himself com-

manded the behaviors that Paul was encouraging. Paul, as Christ’s

servant, was sharing the truths He had learned from Christ.

Read again 1 Thessalonians 4:1. What does it mean to walk in

a way that will “please God”? Does the Creator of the universe

really care about how we behave? How can our actions actually

“please God”? What are the implications of your answer?

Mo n d a y

August 13

God’s Will: Holiness (1 Thess. 4:3)

First Thessalonians 4:3–8 forms a complete unit of thought. The

will of God for each Thessalonian believer is “holiness” or “sanctifi-

cation” (1 Thess. 4:3, 4, 7, ESV). What Paul means by holiness here

is explained by the two following clauses. Each believer is expected

to “avoid sexual immorality” and to “control his own body” (1 Thess.

4:3, 4, NIV). Paul concludes the unit of thought with three motivations

to holy living (1 Thess. 4:6–8): (1) God is an avenger in these mat-

ters, (2) He has called us to holiness, and (3) He gives us the Spirit to

help us. In today’s lesson and the next two, we will be looking at this

passage in more detail.

Read

1 Thessalonians 4:3 and 7. How are the two verses linked?

What is the basic message of both, and how is that message rele-

vant for us today?

Verse 3 builds on verse 1, where Paul reminded the Thessalonians

of how they were to “walk” (NKJV)—“live” in many translations—a

Hebrew concept used to describe daily moral and ethical behavior. In

verse 3 he uses another Hebrew concept to describe spiritual life and

growth, “holiness” or “sanctification.”

A typical definition of holiness is “set apart for sacred use.” But

Paul gives the term more specific meaning in this letter. Holiness

is the condition the Thessalonians will be in at the return of Jesus

(1 Thess. 3:13). But in chapter 4 Paul chooses a form of the concept

that emphasizes process rather than outcome. It is a noun of action:

“sanctifying” more than “sanctification.” It is the will of God that we

be engaged in this process (1 Thess. 4:3).

Paul clearly does not endorse a law-free gospel. There are behav-

ioral requirements for those who are in Christ. In verse 7, the opposite

of “holiness” is “uncleanness” (NKJV) or “impurity” (ESV). As Paul

goes on to explain in verse 3, “you should avoid sexual immorality”

(1 Thess. 4:3, NIV). The word for “sexual immorality” is porneia in

the Greek, which would today cover everything from pornography to

prostitution, to any sexual activity outside of marriage.

While salvation is by God’s grace through faith, the Christian life

is to be a growing life, constantly striving for the perfection that has

been promised us in Christ.

The gift of sexuality is powerful evidence of God’s love for us.

Yet, this gift has been so abused that, for many, it has become a

curse, a cause of great suffering and sorrow. What choices can

we make that will help to protect us from the potential damage

that abuse of this gift can bring?

Tu e s d a y

August 14

Not Like the Gentiles (1 Thess. 4:4, 5)

Read

1 Thessalonians 4:4, 5. What message do you find in these

verses? What do they say to you, personally?

________________________________________________________

Although the moral philosophers discussed in lesson 3 attacked

many forms of sexual excess, Gentile society as a whole had little

or no sexual restraint in Paul’s day. According to the well-known

pagan orator Cicero, “If there is anyone who thinks that youth should

be forbidden affairs even with courtesans, he is doubtless eminently

austere . . . but his view is contrary not only to the licence of this age

but also to the customs and concessions of our ancestors. For when

was this not a common practice? When was it blamed? When was

it forbidden?”—Quoted in Abraham Malherbe, The Letters to the

Thessalonians, The Anchor Bible, vol. 32B (New York: Doubleday,

2000), pp. 235, 236.

In today’s world many find sexual restraint of any kind distaste-

ful. They feel that passages such as 1 Thessalonians 4:4, 5 were

relevant mainly in some other time and place. But the ancient world

was no more sexually restrained than our world is today. Paul’s

message would have been no more acceptable in the wider society

then than it is now.

Paul’s solution to the problem of sexual excess is that every man

should “possess his vessel” (1 Thess. 4:4). The word translated as

“possess” normally means “acquire” in the Greek. The meaning of

“acquire his vessel” is unclear. If by “vessel” Paul means “woman”

(it was a common ancient expression for woman; see 1 Pet. 3:7 ), he

is saying that every man should seek honorable marriage in order to

avoid sexual promiscuity.

But most modern translations understand that the word vessel

refers to the man’s own body. In that case the phrase “possess his

vessel” should be interpreted as “control his own body” (NIV).

In either case, Paul clearly confronts the moral laxness of his own

age. Christians are not to behave as the “Gentiles” do. The norm of

the wider society is not to be the norm for us. Sex is holy, set apart

for marriage between a man and a woman. As Paul goes on to point

out in 1 Thessalonians 4:6, sex can never be a casual matter. When

indulged in outside of the norms established by God, it is inevitably

destructive. Who hasn’t seen in the lives of others, or in their own

lives, just how destructive this gift can be when abused?

We d n e s d a y

August 15

According to God’s Design (1 Thess.

4:6–8)

Read

1 Thessalonians 4:6–8. What is Paul saying about sexual immo-

rality?

________________________________________________________

A man who had been sexually active outside of marriage said to a

pastor: “As a young man, I learned to see sex and love as one and the

same thing. When I got married, however, I discovered that premarital

sex destroys not only your body (I got a venereal disease) but also

your mind. Although we are now Christians, my wife and I have had

to struggle with the mental and emotional behaviors I brought into our

marriage from the past.”

The Bible’s restrictions are not there because God wants to prevent

us from enjoying ourselves. Rather, the restrictions protect us from

the physical and emotional damage that occurs as a result of sexual

immorality. We restrain ourselves sexually because we care about the

impact of our lives on others. Every person is a soul for whom Christ

died; he or she is not to be sexually exploited, in any way. To do so is

to sin not only against that person but to sin against God, as well (see

Gen. 39:9). Sex is not only about how we treat others but how we treat

Christ in the person of others (see also Matt. 25:34–46).

Sex, ultimately, bears upon our relationship with God. It is the

Gentiles who do not know God who live lives of passionate lust

(1 Thess. 4:5). It is ignorance of God that produces immoral behavior.

Those who ignore the Bible’s teachings on this subject reject not only

those teachings, but they also reject the call of God and even God

Himself (1 Thess. 4:8).

On the other hand, when we follow God’s design, sex becomes

a beautiful illustration of the self-sacrificing love that God poured

out on us in Christ (see also John 13:34, 35). It is a gift of God and,

enjoyed according to God’s will for us, it can powerfully reveal the

kind of love that God has for humanity and the kind of closeness that

He wants with His people.

We are told in 1 Thessalonians 4:7 to live a “holy life.” What

is your understanding of what this means? Is this text talking

about more than just sexual conduct? If so, what else might it

include?

Th u r s d a y

August 16

Mind Your Own Business (1 Thess.

4:9–12)

Read

1 Thessalonians 4:9–12 and 3:11–13. What aspects of the ear-

lier passage does Paul reaffirm in today’s text?

The Greeks had a number of words for “love,” two of which are

found in the New Testament. Eros (not found in the New Testament)

is the Greek word from which we get the word erotic. It refers to the

sexual side of love. Agape, though, is the form most used in the New

Testament, as it refers to the self-sacrificing side of love. It is often used

in relation to Christ’s love for us as manifested at the Cross.

Another Greek word for love, philos, is highlighted in our passage

for today. Paul reminds the Thessalonians of what they already know

about “brotherly love.” The Greek word behind brotherly love is the

word from which the city of Philadelphia gets its name. In the Gentile

world philadelphias referred to love for blood relations. But the church

extended this meaning to include love for fellow believers, the Christian

family of choice. This kind of familial love is taught by God and is a

miracle of God’s grace whenever it happens.

Read

1 Thessalonians 4:11, 12. In your own words, describe Paul’s

admonition to the Thessalonians regarding business and employ-

ment in the urban context.

________________________________________________________

The Thessalonian church seemed to have a number of lazy and disrup-

tive individuals. Enthusiasm for the second coming of Jesus may have led

some members to quit their jobs and become dependent on Gentile neigh-

bors. But being ready at all times to witness does not mean being disrup-

tive, nosy, or lazy on the job or in the neighborhood. For some outsiders,

the closest they will ever come to the church is the impression they take

away from the behavior of known Christians in their everyday lives.

Paul’s solution to the Thessalonian problem was to encourage them to

be ambitious (“aspire”), not for power or influence but to live a “quiet

life” (4:11) that would involve minding one’s own business and work-

ing with one’s hands. In the ancient world, manual labor was the pri-

mary means of self-support. In today’s world Paul would probably say,

“Support yourself and your family and save a little extra to help those in

legitimate need.”

How could we apply Paul’s words in these verses to our own

lives, our own immediate context?

fr i d a y

August 17

Further Study:

“Love is a pure and holy principle, but lustful

passion will not admit of restraint and will not be dictated to or con-

trolled by reason. It is blind to consequences; it will not reason from

cause to effect.”—Ellen G. White, Mind, Character, and Personality,

vol. 1, p. 222.

“[Love] is pure and holy. But the passion of the natural heart is

another thing altogether. While pure love will take God into all its

plans, and will be in perfect harmony with the Spirit of God, passion

will be headstrong, rash, unreasonable, defiant of all restraint, and

will make the object of its choice an idol. In all the deportment of one

who possesses true love, the grace of God will be shown.”—Ellen

G. White, The Advent Review and Sabbath Herald, September 25,

1888.

“Those who would not fall a prey to Satan’s devices, must guard

well the avenues of the soul; they must avoid reading, seeing, or hear-

ing that which will suggest impure thoughts. The mind must not be

left to dwell at random upon every subject that the enemy of souls

may suggest. The heart must be faithfully sentineled, or evils with-

out will awaken evils within, and the soul will wander in darkness.”

—Ellen G. White, The Acts of the Apostles, p. 518.

Discussion Questions:

lIn The Acts of the Apostles, p. 518 (see today’s Further Study),

Ellen White talks about guarding “the avenues of the soul.”

What are some practical ways that believers can do this? What

implications does this principle have for our choices in entertain-

ment and education?

lIn 1 Thessalonians Paul frequently uses the phrase “more and

more” to describe growth in character and Christian behavior.

What can churches do to encourage this kind of “more and

more”?

lIf a young person asked you to give at least two practical rea-

sons why he or she should “wait until marriage” before sex, what

would you say, and why?

Summary:

In the first 12 verses of chapter 4, Paul tackles a couple of

the most difficult problems found in most churches, particularly urban

churches. Sexuality is a very private matter; yet, there is abundant

peril to the church when sexual immorality is not confronted. Equally

important is the kind of church the world sees in the neighborhood

and workplace. Paul’s guidelines in these matters are as important

today as they were in his time.

i n s i d e

Finding the Way Home: Part 2

“Take your things, and don’t come back,” Mother said as Verusca

opened the door. Verusca paused and then said softly, “I’ll collect my

things when I return from church.” She hurried toward the church, cry-

ing.

As Verusca entered the church, a woman was telling the mission story

of a girl who faced trials similar to Verusca’s. Tears ran down her cheeks

as Verusca listened to how God had prepared a safe haven for the girl who

had dared to follow Jesus.

After church, Verusca stood near a wall wondering what to do next.

Marques approached and saw her tears. She told him what her mother had

said, and he offered to take her to his home. But Verusca declined. She

didn’t know Marques’s family. The two walked toward town together.

They found a bench and sat down to talk. Marques prayed for her and then

read her some promises from his Bible.

Time flew, and as sunset approached, Marques said he had to return to

church for vespers. Verusca walked home alone. Her mother wasn’t home

when she entered the house, but she found a note on the table. Trembling,

she read it. “Please don’t leave. Love, Mom.” Verusca smiled and hurried

toward the church. God had provided a way for her!

But as she returned home after dark, fear once again enveloped her.

She prayed for peace and entered the house. Mother welcomed Verusca

with a look of relief. Verusca realized that her family had been worried

about her.

No one mentioned religion that week, but Verusca knew her mother

wasn’t happy with the direction she had chosen. In time her mother calmed

down, and Verusca continued attending church.

Then one Sabbath morning Mother told Verusca, “Hurry or you’ll be

late for Sabbath School.” Verusca smiled; her mother no longer opposed

her decision to become a Seventh-day Adventist.

Verusca shares her faith with her mother, just as her brothers had

shared theirs with her. Verusca has learned that her mother listens to

some Seventh-day Adventist programs on the radio, and Verusca prays

that God’s words will sink deeply into her mother’s heart and find fertile

ground there to grow into faith. She prays that her father will find faith

in God as well.

Angola is home to more than 350,000 Seventh-day Adventist believers.

Our mission offerings help spread the gospel to the millions in Angola

who have not yet heard the Seventh-day Adventist message.

Ve r u s C A d e PA i V A shares her faith in Lubongo, Angola.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

tor

L e s s o n

*August 18–24

The Dead in Christ

(1 Thess. 4:13–18)

sa b b a t h af t e r n o o n

Read for This Week’s Study:

1 Thess. 4:13–18; Acts

17:3; 1 Cor. 15:20–23, 51–58; John 5:28, 29; Rev. 20:4–6.

Memory Text:

“For the Lord himself shall descend from heaven

with a shout, with the voice of the archangel, and with

the trump of God: and the dead in Christ shall rise first”

(1 Thessalonians 4:16).

Key Thought:

Paul gives the Thessalonians (and us) a powerful

hope for the future, the promise of the second coming of Christ.

n the passage for this week (1 Thess. 4:13–18) Paul is reacting to

a theological misunderstanding among the Thessalonians. Though

we are not entirely clear as to what the error was, some members

were definitely in distress regarding the fate of believers who died

before Jesus’ return. The issue seems to have been about the differ-

ence between those who died before that return and those who would

be alive when it happens.

This week we will explore what we know about the situation that led

Paul to write 1 Thessalonians 4:13–18. In this passage Paul not only

corrects first-century misunderstandings, but he provides solid ground

on which twenty-first century Christians can stand. “ ‘For the Lord God

does nothing without revealing his secret to his servants the prophets’ ”

(Amos 3:7, ESV). It is through the prophetic ministry of the apostle Paul

that the Lord has revealed to us wonderful truths regarding the nature

of the Second Coming. As we study these verses, prayerfully dwell on

the incredible hope that’s contained in them for us.

*Study this week’s lesson to prepare for Sabbath, August 25.

Su n d a y

August 19

The Situation in Thessalonica

Read

1 Thessalonians 4:13–18. List the clues in this passage that

point to the false beliefs in the Thessalonian church that brought

unnecessary grief to those who held them.

________________________________________________________

Within the Judaism of Paul’s day, a variety of views regarding

the end time were prevalent. One of these viewpoints, in some

form, crept into the Thessalonian church. Though we’re not certain

exactly what it was, it seems to have been the idea that though

all of God’s faithful would share in the “world to come,” only

those who were alive at the end would be carried up into heaven.

Those who died before the end would be resurrected and remain

on earth.

In such a belief system, it would be a serious disadvantage to die

before the end came. But it would also mean a separation between

those taken to heaven and those left on earth. If the Thessalonians

Paul was writing to lived until the end, they would truly ascend to

heaven at the second coming of Jesus, but they would have to leave

their deceased loved ones behind on earth (see 1 Thess. 4:13, 14).

It is not surprising, therefore, that Paul begins 1 Thessalonians

4:13–18 with a comment about the church’s ignorance, rather than

with “you know very well,” which appears elsewhere (1 Thess.

5:2, NIV; see also 4:2). Regarding the prophecy about the Second

Coming, there were important things the church didn’t know and

other things they would need to unlearn.

As we think about prophecy, we must remember that it is not

given to satisfy our curiosity about the timing and details of

end-time events. Prophecy has an ethical and moral purpose.

God designed it to teach us how to live. It is intended to provide

encouragement and purpose, especially in the midst of suffering

and loss. Rightly understood, the prophecies of the Bible have life-

changing power. In other words, while it’s important to believe

like an Adventist (which means believing in Bible prophecy), it’s

even more important to live like one.

What does it mean to “live like a Seventh-day Adventist”? Bring

your answer to class on Sabbath.

______________________________________________________

Mo n d a y

August 20

Hopeless Grief (1 Thess. 4:13)

According

to 1 Thessalonians 4:13, what was Paul’s purpose for

writing verses 13–18? Why should this text mean so much for us

today?

________________________________________________________

Why were the Thessalonian believers grieving as if they had no

hope? A major factor was probably the short period that Paul was

with them. We know that Paul talked about the death and resurrection

of Jesus (Acts 17:3). There is also evidence that he talked about final

events, even if his instruction was misunderstood. But he may not

have had time to clarify issues related to the resurrection of believ-

ers.

A further element is the pagan background of most of the believ-

ers to whom Paul is writing (1 Thess. 1:9). Though the mystery

religions of the time offered a picture of the afterlife, most pagans

had no hope of life after death. A poignant example of this is found

in a second-century letter: “Irene to Taonnophris and Philo good

comfort. I am as sorry and weep over the departed one as I wept for

Didymas. And all things, whatsoever were fitting, I have done, and

all mine, Epaphroditus and Thermuthion and Philion and Apollonius

and Plantas. But, nevertheless, against such things one can do noth-

ing. Therefore comfort ye one another. Fare ye well.”—Quoted in

Adolf Deissmann, Light From the Ancient East (New York: George

H. Doran Company, 1927), p. 176.

It is ironic that this letter to a mother who has lost her son ends with

the same words as 1 Thessalonians 4:18, even if they have a radically

different twist. Comfort one another, even though there is no hope.

That is what she was saying. What a contrast this is to that which Paul

expresses to the Thessalonians.

Paul’s purpose for the passage is outlined in contrasting phrases at

the beginning and the end. Paul writes in order that they might not

grieve as those do who have no hope (1 Thess. 4:13). And he intends

that the truth about the nature of the Second Coming will give them

glorious reasons to comfort each other in times of loss (1 Thess.

4:18).

Someone once said, “In the long run, we’re all dead anyway.”

From a totally human perspective, that’s right. From a biblical

perspective, however, that view is very shortsighted. In the long

run, what is the great hope we have in Jesus, and how can we

learn to take comfort in that hope right now?

Tu e s d a y

August 21

Dying and Rising (1 Thess. 4:14)

Read

1 Thessalonians 4:14. What hope does Paul offer regarding

those who have died?

________________________________________________________

In verse 14 Paul offers the solution to the problem of hopeless grief.

In the original language he describes the believers who have died as

having “fallen asleep through Jesus.” While falling asleep is a com-

mon metaphor for death in New Testament times, the normal expres-

sion for a believer’s death is “fallen asleep in Jesus” or “in Christ.” A

good example of this is the “dead in Christ” of verse 16.

A second issue with the text is the idea that God will “bring with

him” those who have fallen asleep. Some read this phrase as mean-

ing that those who have died in Christ (and, they presumed, went to

heaven at death) will return with Jesus when He comes. But this inter-

pretation contradicts Paul’s own teaching in verse 16, that the resur-

rection of dead believers occurs at the Second Coming, not before.

How

do 1 Corinthians 15:20–23, 51–58 help us to understand the

point in 1 Thessalonians 4:14?

________________________________________________________

We can know what he’s saying if we pay careful attention to Paul’s

main point. He is drawing a parallel between the death and resur-

rection of Jesus and the death and resurrection of the believer. For

Paul, the recent resurrection of Jesus from death is the guarantee that

all believers would also be resurrected at the Second Coming (see

also 1 Cor. 15:20–23). Paul’s theology is consistent. “If we believe”

(1 Thess. 4:14) in the death and resurrection of Jesus, we should also

believe in the resurrection of those who have died as true followers

of Jesus.

So, Paul is using “through Jesus” in the same way as “in Christ” is

used in verse 16. The point he is making to the Thessalonians is that

their dead brothers and sisters will not remain on earth when the living

believers ascend to heaven. All will ascend to heaven together (see

also John 14:1–3). God does not “bring” the resurrected Christians

down to earth when Jesus comes; instead (as He did with Jesus), He

“brings” them up from the grave and, together with the living ones,

to heaven. Just as the resurrection of Jesus preceded His ascension to

heaven, so it will be with His faithful followers.

We d n e s d a y

August 22

Rising in Christ (1 Thess. 4:15, 16)

In 1 Thessalonians 4:13–5:11, Paul builds on the earthly teachings

of Jesus. There are more than a dozen parallels between these end-

time passages and the sayings of Jesus recorded in Matthew, Mark,

and Luke. But when Paul talks about the “word of the Lord” in

1 Thessalonians 4:15 (NKJV), he is referring to a saying of Jesus

that did not make it into the four Gospels, but that Paul preserves for

us (a clear example of this same thing is seen in Acts 20:35).

Read

1 Thessalonians 4:15, 16. According to Paul, what happens

when Christ returns? See also Rev. 1:7; Matt. 24:31; John 5:

28, 29; Acts 1:9–11.

The second coming of Jesus is a noisy event. It is accompanied

by a commanding shout from an archangel and the trumpet of God.

Everyone will hear it and see it (see Rev. 1:7; Matt. 24:31; John

5:28, 29; Acts 1:9–11).

But the key point for Paul here is the order of events when Jesus

comes. The Thessalonians had come to believe that dying before the

return of Jesus would involve some sort of disadvantage in eternity,

probably eternal physical separation from those who lived until

Jesus’ return.

In this text Paul assures the Thessalonians that the living believers

do not “precede,” or have any advantage over, the dead. The dead in

Christ are the ones who rise first (see Rev. 20:4–6). Then the living

ascend to meet Jesus in the air (1 Thess. 4:17). The righteous dead

are resurrected and given immortality along with those who are alive

when He returns.

This passage does not teach that believers go to heaven when they

die. If Paul had taught the Thessalonian believers that their dead

loved ones were in heaven, why would they be grieving, and why

didn’t he just tell them so? Instead, the comfort Paul offers here is

the knowledge that the resurrection will reunite them with those they

have loved.

Think about all that happens at the second coming of Christ:

Jesus comes in the sky, everyone sees Him, the dead are

brought to life, the living are given immortality, and all are

taken together to heaven. In one sense, it’s so outrageous, so

against all that common sense, experience, and even science

teach us. Yet, this is what we have to believe; otherwise, we

have no hope. If you can trust the Lord in something like this,

how can you not trust Him with whatever “smaller” things

you are struggling?

Th u r s d a y

August 23

Comfort One Another (1 Thess. 4:13,

17, 18)

Read

1 Thessalonians 4:13, 17, 18. What is the ultimate purpose of

this passage about the second coming of Jesus?

As we said earlier, the purpose of prophecy is not to satisfy our curi-

osity about the future but to teach us how to live today. For Paul, the

order of final events has practical implications for everyday Christian

living. Prophecy is valuable to the degree that it impacts the way we

relate to God and to each other. In this case, Paul wanted to use last-

day events to bring comfort to those who had lost loved ones.

Read

1 Thessalonians 4:16, 17. What important aspects of the Bible’s

teaching about the Second Coming are not covered in these texts?

See John 14:1–3, Matt. 24:31, Acts 1:9–11.

This text says that believers join Jesus in the air to be with Him for-

ever. The key theme is the act of reuniting with each other and being

together with Jesus. The text is silent regarding where they go after the

initial encounter in the air. Paul himself clearly does not say that the

believers will descend from heaven to earth with Jesus and reign there

at the Second Coming. In fact, within the passage itself, the movement

of the saints is only upward. The dead believers first rise up from their

graves. Then they and the living believers ascend together to meet their

Lord in the air.

Paul provides further information in 1 Corinthians 15:23, 24. There

he draws a strong parallel between the experience of Jesus and of those

“in Christ.” Jesus arose and ascended to heaven as a “first fruit,” which

implies that those who are in Him will have a similar experience.

The immediate destination of the saints is clarified outside of Paul,

in John 14:1–3. When Jesus comes, He will take His disciples to be

where He is (in heaven). He does not come to join them where they

are (on earth). This is why Adventists believe that during the thousand

years after Jesus’ return (Rev. 20:4–6), the righteous will be with Him

in heaven, the wicked will be dead, and Satan will be confined to earth

with no one to tempt or annoy. Only after all the events associated with

the millennium do the faithful come back to the earth to dwell (2 Pet.

3:13, Rev. 3:12).

Look at how “otherworldly” our ultimate hope is. How, though,

could it be otherwise? After all, what real, long-term hope does

this world offer us? How can we learn, then, not to get so caught

up in that which offers us no hope anyway?

fr i d a y

August 24

Further Study:

“Many interpret this passage [1 Thess. 4:14] to

mean that the sleeping ones will be brought with Christ from heaven;

but Paul meant that as Christ was raised from the dead, so God will

call the sleeping saints from their graves and take them with Him to

heaven.”—Ellen G. White, The Acts of the Apostles, p. 259.

“The Thessalonians had eagerly grasped the idea that Christ was

coming to change the faithful who were alive, and to take them to

Himself. They had carefully guarded the lives of their friends, lest

they should die and lose the blessing which they looked forward to

receiving at the coming of their Lord. But one after another their loved

ones had been taken from them, and with anguish the Thessalonians

had looked for the last time upon the faces of their dead, hardly daring

to hope to meet them in a future life.

“As Paul’s epistle was opened and read, great joy and consolation

was brought to the church by the words revealing the true state of the

dead. Paul showed that those living when Christ should come would

not go to meet their Lord in advance of those who had fallen asleep

in Jesus.”—Page 258.

Discussion Questions:

lIn class, discuss what it means to “live like an Adventist.”

What is it about some of our distinctive beliefs that should be

reflected in a distinctive lifestyle?

lThink through the fall of humanity, the plan of salvation, and

the promise of eternal life. What did Jesus do that gives us the

hope, and promise, that death will not be forever? What reasons

do we have for trusting in what He has done for us? How does

the resurrection of Jesus Himself offer us great hope that we will

be resurrected as well if we die before He returns? How can we

draw comfort from the plan of salvation, especially when death

seems so final, so complete, and so unforgiving?

lRead aloud the passage for this week together as a class and

then talk about what it means, how it makes you feel, and the

hope and promise found in it.

Summary:

In this week’s passage, Paul corrects a number of misun-

derstandings about the state of the dead and the events surrounding

the second coming of Jesus. When Jesus returns, the dead in Christ

rise first, and then all believers ascend together to meet Jesus in the

air. Believers can take great comfort in knowing that the separation

from believing loved ones is only temporary.

i n s i d e

Faith and the Pigs

“You are going to do what?” demanded Mitalyn’s husband.

“I’m going to become a Seventh-day Adventist,” she said as firmly as she

could. Mitalyn knew that her husband, her neighbors, and almost everyone

she knew would object to her decision. But she couldn’t wait any longer.

Mitalyn had grown up believing that Seventh-day Adventists were bad peo-

ple who held false beliefs. Then her sister married a Seventh-day Adventist

man. Mitalyn wondered who Seventh-dayAdventists really were. So when

her sister invited her to attend the evangelistic meetings, she agreed to go.

She heard only the final message of the series, but that message con-

vinced her that this was the truth. She tried to get the message out of her

mind, but she couldn’t stop thinking about it. Mitalyn couldn’t read, so

she couldn’t prove or disprove what the pastor had said. But she sensed

that the Holy Spirit was speaking to her.

The conviction was so strong that finally she gave in. When she told

her husband that she wanted to become a Seventh-day Adventist, he was

furious. He raised pigs, and it was Mitalyn’s job to feed them. He refused

to allow her to attend the church on Sabbath, so she slipped away to attend

midweek prayer meetings instead.

Then one day as she and her husband were talking about her desire to

keep the Sabbath, Mitalyn saw a bright light and the words, “Remember

the Sabbath day to keep it holy.” Although she had never learned to read,

she knew what these words meant. “Enough,” she said. “I will become a

Seventh-day Adventist.”

Mitalyn faced opposition from her family and her friends. Often she

prayed, “Show me the way.”

Then one day several of her husband’s pigs escaped from the pen and

were killed by dogs. The pigs that didn’t escape began dying in the pen.

“God,” she prayed, “if You are behind this, save one pig from death.”

Just one pig survived. When her husband learned what had happened to

his pigs, he not only agreed to let Mitalyn worship on Sabbath; he began

attending church with her.

Mitalyn and 8 of her 10 children have become Seventh-day Adventists.

Her husband continues attending church with the family. Mitalyn has

shared her faith in her home village, and several people, including a

Protestant pastor, have become Seventh-day Adventists.

Our mission offerings help reach people in every corner of the earth

with the message of Christ’s salvation. Thank you for sharing so that oth-

ers can hear.

mi t A l y n Ch u r A shares her faith on the island of Guadalcanal, one of the Solomon Islands

in the South Pacific.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

tor

L e s s o n

*August 25–31

Final Events

(1 Thess. 5:1–11)

sa b b a t h af t e r n o o n

Read for This Week’s Study:

1 Thess. 5:1–11, Gen.

3:15–24, Isa. 13:6–9, Luke 21:34–36, Rom. 1:18.

Memory Text:

“But since we belong to the day, let us be sober,

having put on the breastplate of faith and love, and for a helmet

the hope of salvation” (1 Thessalonians 5:8, ESV).

Key Thought:

The reality of Christ’s return calls us to continual

readiness.

n this week’s passage, the Second Coming is still the primary

theme, but the focus shifts. Here Paul is not so much clarifying

details about Jesus’ return as he is proclaiming the need for con-

stant readiness in light of that return (and the judgment that it entails).

The previous passage was encouraging; when the end comes, the

outcome will be much more positive than the Thessalonians were

expecting. Now that they understand better the nature of His return,

the question is how to prepare for it.

The issue in the church then seems to have been a theology of

“peace and security” combined, perhaps, with some members cal-

culating the time of the Second Advent. Through prophecy, the

Thessalonians hoped to be able to predict when the final events were

coming and, thereby, know when to get ready. As a result, some could

have been living without any sense of urgency.

Who among us today can’t relate? The longer we are here, the

easier it is to lose that sense of urgency. Hence our need to heed Paul’s

words here.

*Study this week’s lesson to prepare for Sabbath, September 1.

Su n d a y

August 26

The Two Sides of Judgment

Read

Genesis 3:15–24. List the various ways in which God judged

Adam and Eve both positively and negatively in this passage.

________________________________________________________

Though the specific word judgment does not occur in 1 Thessalonians

5:1–11, the passage is very much concerned with it. Paul wants the

believers in Thessalonica to be aware that God’s judgment is not lim-

ited to something that happens in heaven at the end of time but that it

has real consequences for their everyday lives.

Many people today are uncomfortable with the theme of judgment.

They don’t like the implication of negativity and threat. But the bibli-

cal concept of judgment is broader than just threat, condemnation, and

execution. There is also a positive side to judgment. Simple everyday

actions of mercy and kindness do not go unnoticed or unrewarded

(see Matt. 10:42, for example). God sees everything we do, whether

positive or negative, and it all has meaning in the ultimate scheme of

things.

The two-sided nature of judgment is evident in the earliest nar-

ratives of the Bible. In the Garden of Eden, God judges the sin of

Adam and Eve negatively. There are consequences of sin in relation

to childbirth, farming, and where they are allowed to live. At the

same time, God judges them positively. He creates enmity between

them and Satan and mercifully clothes them with skins so they will

not suffer unduly in the changing environment. Even more important,

those skins symbolize the righteousness of Christ that will cover their

sin, as well.

In Genesis 4, God judges Cain negatively by sending him into exile.

But Cain also receives a positive judgment. God places a mark on him

so that no one will kill him. At the time of the Flood, God judges the

human race negatively by way of the destruction of the Flood but also

positively by providing the ark as a way of escape (Gen. 6–9:17).

In Genesis 11 God mixes up the languages and scatters the human

race all over the earth (negative). Where is the positive judgment? It

is found in Abraham’s call to be a blessing to “all peoples on earth”

(Gen. 12:3, NIV), the same people who were scattered at Babel years

before (Gen. 11:9).

How does the truth of Christ as our substitute in judgment

make that judgment positive for us? Why must we always keep

that important truth in mind when we think about judgment?

Mo n d a y

August 27

Sudden and Unexpected (1 Thess. 5:1–3)

Read

1 Thessalonians 5:1–3 and Acts 1:6, 7. What is the meaning of

“the times and the seasons” (NKJV) in these texts?

“The day of the lo r d ” is a phrase found frequently in Old Testament

judgment passages. It describes a decisive “end time” intervention by

God, with a strong emphasis on the negative consequences of dis-

obedience (Isa. 13:6–9, Jer. 46:10, Ezek. 30:2–12). In our passage

for today, Paul combines this earlier concept with the thief analogy,

which Jesus introduced (Matt. 24:43, Luke 12:39).

The threefold combination of the day of the Lord, a thief in the

night, and contractions just before birth all illustrate the same point:

the second coming of Jesus will be sudden, unexpected, and inescap-

able for the wicked. The end time is not the time to prepare for the

end. The time for preparation is now.

Verse 4 makes it clear, however, that Paul is not scolding the

Thessalonians. They already know that the day of the Lord will come

like a thief in the night. It is others, those who cry “peace and safety,”

who will be surprised by the coming destruction.

In Acts 1:6, 7 the disciples of Jesus are asking Him about the timing

of the final events of earth’s history. But Jesus does not satisfy their

curiosity about these things. The timing of the end is not for them to

know. We can see that the phrase “times or seasons” (NKJV) concerns

attempts to calculate the timing of the end. Such attempts attract atten-

tion, but they are spiritually counterproductive. They cause either dis-

appointment when the calculated time passes or delay in preparation

when the anticipated time is too far ahead.

What

parallels exist between Luke 21:34–36 and 1 Thessalonians

5:1–11?

According to Luke 21:34, many people, through such things as

alcohol and entertainment, try to escape from spiritual responsibility.

Others may be concerned about spiritual preparation for the end but are

distracted by the cares and anxieties of life. The suddenness of the end,

however, means that the time is coming when there will be no escape

for the distracted or the complacent. In the verses that follow Christ’s

words in Luke 21:34–36, there is escape for those who watch.

How do we live with the sense of urgency, with the awareness of

the nearness of Christ’s coming, and yet not get into fanaticism

or extremism? How do we strike a right balance? Bring your

answer to class.

______________________________________________________

Tu e s d a y

August 28

The Believer’s Advantage (1 Thess.

5:4, 5)

In the opening verses of the fifth chapter, Paul addresses the

condition of those who, for whatever reason, are not prepared. The

Thessalonians already know that the reality of the Second Coming is

certain; only the timing is unknown. The surprise will be tragic for

those who are not ready. Some are unprepared because they don’t

believe in the Second Coming; others because they think they can delay

their preparation until events convince them that the end is near.

In the late 1950s, a young man heard a preacher say that Jesus was

coming in 1964. Thus, the church better get ready. The young man

decided that because it was still a number of years off, he wouldn’t

bother readying himself until about, well, 1962. In other words, the

preacher’s intention to increase the sense of urgency had the opposite

effect on the young man. Such delay is perilous, of course, because

you don’t know if you will live through even today. The good news

is that we don’t need to know when Jesus is coming in order to be

ready now.

Read

1 Thessalonians 5:4, 5. What is the spiritual meaning of meta-

phors such as light and day, darkness and light? What aspects

of your life could be described as light or as darkness? Think

through the implications of your answer.

________________________________________________________

In these verses Paul begins a series of contrasts with day/night and

darkness/light (a ruin/rescue contrast is implied in verse 3). He is

showing that unbelievers will be surprised by the events of the end,

but believers will not be surprised. Why? Because they live in the

light. The Bible is a “lamp to [our] feet and a light to [our] path” (Ps.

119:105, NKJV). Prophecy is given so that we can have enough infor-

mation in order to be spiritually prepared for whatever lies ahead.

Preparation for the Second Coming involves investing serious time

in the Word of God. Preparation is the act of laying up treasure in

heaven. Preparation is about a daily surrender to the Lord.

There are many distractions in today’s world, from jobs to e-mail,

entertainment, a cornucopia of drugs, and other mood enhancers.

Paul’s appeal comes down to us through the corridors of time. Set

distractions aside. Put the Word of God first in your life, and you will

not be overtaken by events, no matter how unexpected their timing

may be.

We d n e s d a y

August 29

Constant Watchfulness (1 Thess. 5:6–8)

Read

1 Thessalonians 5:6–8. How does the drunken/sober analogy

help us to better understand preparation for the second coming

of Jesus?

Paul begins verse 6 with “therefore” or “so then,” depending on

the translation. He has established that true followers of Jesus are

children of the light and of the day. In today’s passage he con-

tinues the metaphor in order to exhort them to be more and more

ready for Jesus’ return. While verse 7 offers a bit of a digression,

verses 6 and 8 encourage the Thessalonians to be awake, sober,

and armed for the challenges ahead.

Paul begins with the contrast of asleep/awake. Because believers

“belong to the day” (ESV), they should not sleep, as the night is

for sleeping. Paul is writing metaphorically, of course. Sleep here

is a metaphor for spiritual laziness or lack of interest (in verse 10

it is a metaphor for death). The expression “let us not sleep” in the

original Greek means “don’t even start” sleeping. Paul assumes

that the believers are already awake but encourages them to perse-

vere in watchfulness more and more.

Paul then encourages them to be sober rather than drunk. In the

ancient world soberness was a symbol for philosophical reasoning.

Paul wants the Thessalonians to be thoughtful and careful in their

reasoning from Scripture. Some use the Bible for date setting and

speculation. Paul wants believers to be focused, instead, on the

implications of Scripture for their own spiritual preparation. The

sober/drunk metaphor may also point back to the kind of ethical

restraint he has encouraged in 1 Thessalonians 4:1–12.

The daytime is associated with being awake and sober. It is at

night that people sleep and, usually, at night that they get drunk.

But in verse 8 Paul switches to the imagery of a military guard.

Guards need to be awake and sober at all times, day and night.

So, soldiers need to exceed the norm when it comes to watchful-

ness. Paul likewise expects Christians to exceed the norm when it

comes to preparation for the Second Coming. And like soldiers,

Christians should put on all of their equipment before taking their

posts.

Consider Paul’s words in these texts as if he were writing

specifically and personally to you and you alone. How would

you translate those words into action? That is, what about

your life would need to change in order for you to be doing

what he says?

Th u r s d a y

August 30

Encourage One Another (1 Thess.

5:9–11)

As we have seen, in 1 Thessalonians 5:1–11 Paul has drawn a series

of contrasts to illustrate the two sides of judgment that will happen when

Jesus returns. In our passage for today (1 Thess. 5:9–11), Paul addresses

the contrast between wrath and salvation. Believers can have confidence

in the last days because in Christ there is assurance that they are children

of the light.

Read

1 Thessalonians 5:8–11. What is the essential message in these

verses? What is the hope that Paul is talking about, and why can we

claim it for ourselves? How is the gospel revealed in these texts?

________________________________________________________

Many today feel that the biblical concept of God’s wrath reflects

more the culture of Bible times than the truth about God. That, how-

ever, is a misconception. It is true that, in the Bible, God has accom-

modated His truth to the limits of human language. But the concept of

the wrath of God is not limited to the more ancient parts of the Bible;

it is widespread in the New Testament as well, including from the lips

of Jesus (Luke 21:23; see also John 3:36), the pen of Paul (Rom. 1:18,

1 Thess. 1:10), and the visions of Revelation (Rev. 6:16, 17; 15:1).

So, we cannot safely ignore the concept; it must express something

very important about God and the plan of salvation.

While we cannot go deeply into the matter here, we must be clear

that the wrath of God is not an irrational, impulsive rage. God’s ways

are not our ways (see Isa. 55:8, 9). The biblical concept of the wrath

of God is more like a nation’s need for justice in relation to lawbreak-

ers who abuse and oppress others. Those who persist in wickedness

will be punished and destroyed. Because we have all broken the law

of God, we would all be subject to the execution of justice were it not

for the life, death, and resurrection of Christ.

That is the good news about the wrath of God that shines through

1 Thessalonians 5:8–11. God’s purpose for us is not “wrath” or puni-

tive justice but grace and salvation. And in Christ He has provided

the protection we need so that we do not experience destruction in

the judgment. This is why Paul thought that the wrath of God, rightly

understood, was a reason for encouragement rather than fear (1 Thess.

5:11). In Christ, we never need to face God’s wrath because, on the

cross, Jesus faced it for us.

Talk about good news!

fr i d a y

August 31

Further Study:

“There is need of watchfulness. Our own hearts

are deceitful; we are compassed with the weaknesses and frailties of

humanity, and Satan is intent to destroy. We may be off our guard,

but our adversary is never idle. Knowing his tireless vigilance, let us

not sleep, as do others, but ‘watch and be sober.’ ”—Ellen G. White,

Testimonies for the Church, vol. 5, p. 409.

“Some seem to feel that they must be on probation and must prove

to the Lord that they are reformed before they can claim His blessing.

But . . . Jesus loves to have us come to Him just as we are—sinful,

helpless, dependent. We claim to be children of the light, not of the

night nor of darkness; what right have we to be unbelieving?”—Ellen

G. White, Selected Messages, book 3, p. 150.

“The mass of professed Christians . . . are living for the world. Their

faith has but little restraining influence upon their pleasures; while

they profess to be children of the light, they walk in darkness and are

children of the night and of darkness.”—Ellen G. White, Testimonies

for the Church, vol. 1, p. 404.

“The world, who act as though there were no God, absorbed in self-

ish pursuits, will soon experience sudden destruction, and shall not

escape. . . . Dancing and carousing, drinking and smoking, indulging

their animal passions, they go as an ox to the slaughter.”—Ellen G.

White, Evangelism, p. 26.

Discussion Questions:

lIn class, ask the question, If Christ were to return tomorrow,

would you be ready? Discuss the answers and the reasons given

for them.

lGo over your answers to the question at the end of Monday’s

lesson. How do we keep a sense of urgency and at the same time

function “normally” in society?

lTo what degree has the Adventist focus on the end of time

been a positive or negative influence in your life? How have your

views on the end time changed over the years? Why is an under-

standing of the plan of salvation, and justification by faith alone,

so crucial to a clear understanding of last-day events?

Summary:

In 1 Thessalonians 5:1–11, Paul calls for total commit-

ment to readiness for the second coming of Jesus. When we accept

the gospel, we become children of the light. As we live out the gospel

in faith, hope, and love, we grow more and more into the image of

Jesus. If we are ready to die in Christ today, we will be ready if Jesus

comes today.

tor

i n s i d e

From Prisoner to Preacher

I was arrested and jailed for a murder I did not commit. I had been a

lay pastor of a little church before I was imprisoned, and I was angry at

this injustice. Then a group of Seventh-day Adventists visited the prison,

and I heard their message of hope. But I found it difficult to accept the

Sabbath. In the same prison was a Seventh-day Adventist man who also had

been wrongfully accused of a crime. He encouraged me to follow God’s

commandments.

I challenged the Seventh-day Adventists to bring me another Bible in

another version that clearly stated that the Sabbath is Saturday. Only

then would I believe. They brought me a Catholic Bible, which names

Saturday as the Sabbath. I thought a long time about the law and the

Commandments. If it’s true that the law was done away with, then why am

I in prison for a crime I didn’t commit? If the law is done away with, then

all the law should have been done away with. It struck me like lightning!

The law wasn’t done away with at all, and therefore the Sabbath was still

binding.

Convinced of this truth, I shared this message with other prisoners and

began studying the Bible with others who wanted to know the truth. Some

of these prisoners asked to be baptized even before I was. But I hesitated.

I wanted to wait until I was freed to be baptized so I could profess my

faith as a free man.

As I waited for my freedom, I had a troubling thought: What will hap-

pen to me if I put off following God and I die? I decided to follow God’s

calling and be baptized while I was still in prison.

I remained in prison long after I was supposed to be freed. But God used

me to lead others to Christ inside the prison.

At last I was freed. I became a lay worker under a Seventh-day Adventist

pastor. I gave Bible studies, and in five years I led

more than 150 people to Christ. One congrega-

tion with 30 members worships under a mango

tree for they have no other place to meet.

I harbor no ill feelings for those who wrong-

fully accused me of murder, for if I hadn’t gone

to prison I might not have found this wonderful

Seventh-day Adventist faith.

Your mission offerings support full-time pas-

tors and lay workers as they share God’s love

around the world. Thank you.

Co n r A d o An d o y , 65, shares his faith in central Philippines.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*September 1–7

Church Life

(1 Thess. 5:12–28)

sa b b a t h af t e r n o o n

Read for This Week’s Study:

1 Thess. 5:12–28, Matt.

5:43–48, Gal. 5:22, Phil. 4:4, John 15:4–6.

Memory Text:

“Do not despise prophecies, but test everything;

hold fast what is good” (1 Thessalonians 5:20, 21, ESV).

Key Thought:

Paul gives these Thessalonians, both leaders and

lay members, very practical, as well as spiritual, advice about how

to relate to one another.

aul concludes his first letter to the Thessalonians with seven-

teen admonitions (1 Thess. 5:12–22), followed by a closing

prayer (1 Thess. 5:23–27). This week’s lesson begins with

three admonitions regarding the attitude of local church members

toward their leaders (1 Thess. 5:12, 13). These admonitions are fol-

lowed by six imperatives regarding how local church leaders should

behave toward their people.

Eight brief admonitions follow in the next seven verses (1 Thess.

5:16–22). These can be organized into two groups; three counsels on

maintaining a positive Christian attitude (1 Thess. 5:16–18) and five on

how to relate to new light in the form of prophecies (1 Thess. 5:19–22).

In the concluding prayer Paul summarizes a main theme of this let-

ter: that believers in Thessalonica and beyond would continue to grow

in holiness until the Second Coming itself. In other words, they are to

live every day in preparation for the Lord’s return. In one sense, what

could be more of a “present truth” message than that?

*Study this week’s lesson to prepare for Sabbath, September 8.

Su n d a y

September 2

Response to Ministry (1 Thess. 5:12, 13)

The two verses at the heart of today’s lesson follow the concluding

admonition of last week’s lesson to “encourage one another and build

each other up” (1 Thess. 5:11, NIV). This work takes place in local

churches in the process of mentoring and discipleship. The lesson

today focuses on how disciples should respond to the efforts of their

leaders and mentors.

Read

1 Thessalonians 5:12, 13. What is Paul’s basic point, and how

should we apply it to ourselves? In what ways can you better work

with, support, and love those who are “over you in the Lord”?

________________________________________________________

The structure of the Greek of verse 12 indicates that the three

phrases in the second half all refer to the same group, the local lead-

ers of the Thessalonian church. Paul calls on the members to “know”

these leaders, meaning to notice, respect, or recognize them. The

implication being that, perhaps, some in the church were disrespectful

of authority.

The word admonish has the connotation of instruct, warn, or even

“knock sense into.” Paul acknowledges here that church leaders will

often need to exercise “tough love.” This kind of leadership is not

always welcome; yet, Paul goes on in verse 13 to ask the members

to highly esteem their leaders on account of the difficult issues with

which they have to deal. He wants all the members of the church to

be at peace with one another.

The language of these verses reflects ancient strategies for dealing

with people. Thought leaders of Paul’s day knew that dealing with

people is delicate work. They encouraged leaders to carefully diag-

nose the condition of their followers, to be sensitive as to whether or

not the follower was open to correction, to choose the right timing,

and to apply the appropriate remedy. Above all else, leaders were

expected to examine themselves before trying to correct others. Paul

added elements to this framework. For the Christian, God is the model

of leadership, and the goal of church leadership is a membership who

live lives worthy of God.

In some cultures, there is a tendency to distrust and challenge

leadership; in others, to blindly submit to it. How has your

own culture’s attitude toward authority impacted the church

in your area?

______________________________________________________

Mo n d a y

September 3

Providing Ministry (1 Thess. 5:14, 15)

In verses 12 and 13 Paul addresses ways in which members in

the church should treat their leaders. In today’s passage (1 Thess. 5:

14, 15), Paul turns his attention to the leaders of the church and how

they should treat those under their care.

Read

1 Thessalonians 5:14, 15. In what ways does Paul admonish

church leaders in regard to their treatment of members? Look at

the principles there. How can we apply them to ourselves, what-

ever our role may be in the church? Meanwhile, how should we

apply these principles at work, at home, at play, and wherever we

find ourselves? See also Matt. 5:43–48.

________________________________________________________

Paul encouraged the leaders in Thessalonica to “warn those who

are unruly” (1 Thess. 5:14, NKJV). The unruly were members who

refused to support themselves, who were willfully difficult to deal

with, and who had to be confronted.

In contrast, Paul instructs the leaders to “encourage the timid, help

the weak,” and “be patient with everyone” (1 Thess. 5:14, NIV). The

“timid” are people who have little self-confidence or sense of worth.

They are anxious and worried about many things. Such people matter

to God; so, leadership should encourage them.

The “weak” are those with moral and spiritual limitations. They are

gullible, easily discouraged by hardship, and fearful of the unfamiliar.

Their hearts might be in the right place, but they lack knowledge and

are troubled by the past. They need help to survive.

Paul directs church leaders to be patient with everyone. While the

first three counsels in verse 14 are finely tuned to meet various condi-

tions, patience is always appropriate for pastoral care.

Paul probably continues to have leaders in mind in verse 15.

Whenever caregivers are attacked by those who don’t appreciate

their admonitions, they may be tempted to retaliate. But when leaders

retaliate, it demonstrates that their leadership was not motivated by

the spirit of Christ. It is crucial to sound church leadership to keep the

good of others in mind.

Verses 12–15 presume that there will be mentors and disciples in the

church, and it is important that there be a lot of respect and patience

in those relationships. But we should not forget 1 Thessalonians 5:11

(“encourage one another and build one another up,” ESV). Pastoral

care will often go both ways. There are times when the mentors need

to be mentored.

Tu e s d a y

September 4

Positive Christian Attitudes (1 Thess.

5:16–18)

According to 1 Thessalonians 5:12–15, Christians need to learn

how to accept and how to offer constructive criticism. That can hap-

pen only in the context of relationship. The bottom line is that every

Christian needs to be accountable to others and needs to be willing to

hold others accountable. A praying church will grow in admonition

and encouragement.

Read

1 Thessalonians 5:16–18. What three things does Paul con-

sider to be the will of God for every believer? Why is each one so

important? See also Gal. 5:22, Phil 4:4.

________________________________________________________

_________________________________________________________

Glenn Coon, a beloved Seventh-day Adventist preacher, loved

to say that there are many more commands in the Bible to rejoice

than there are to keep the Sabbath. Yet, we rarely give rejoicing the

emphasis it deserves. Joy in life is a fruit of the Spirit (Gal. 5:22;

see also Phil. 4:4). And spirit-filled joy is possible even in suffering

(1 Thess. 1:6).

Paul certainly was a model of what it means to pray without ceas-

ing. First Thessalonians is saturated in prayer, as we have seen. Here

Paul invites readers of his letter to follow his example.

Thankfulness is another positive Christian attitude that Paul exhibits

(1 Thess. 1:2, 2 Thess. 1:3). At the root of pagan depravity was a lack

of gratitude to God (Rom. 1:21). According to Thomas Erskine, “In the

New Testament, religion is grace and ethics is gratitude.”—Quoted in

F. F. Bruce, Paul: Apostle of the Heart Set Free (UK: The Paternoster

Press, 1977), p. 19. It is interesting to note, then, that the Greek words

for “rejoice” and “be thankful” have the same basic root. The key to

godly rejoicing is a continuing spirit of thankfulness to God.

Open your eyes. The gifts of God are all around us; we just forget to

thank Him for them—often because we’re so focused on the trials and

struggles of living. If we would cultivate an attitude of thankfulness

to God more and more, our walk with Him would be much closer and

our lives would be filled with joy.

Make a list of ten things for which you are thankful. Be very

specific. Then, make each of these the center of a short prayer

to God. Notice the changes that will come in your whole attitude

and outlook. This practice can show you just how crucial thank-

fulness is in our experience with God.

We d n e s d a y

September 5

Relating to “New Light” (1 Thess.

5:19–22)

“Do not quench the Spirit. Do not despise prophecies. Test all

things; hold fast what is good. Abstain from every form of evil”

(1 Thess. 5:19–22, NKJV). What is Paul saying to us here? How can

these words be applied in our experience? What “form of evil”

must you, in your own situation, work extra hard to avoid?

________________________________________________________

In 1 Thessalonians 5:12–15 Paul was admonishing the church.

In verses 19–22 he brings up another form of admonition, the gift

of prophecy. The two negatives with which he begins this section

are both continuous in emphasis: “Stop quenching the Spirit” and

“stop despising prophesyings” (1 Thess. 5:19, 20, author’s trans-

lation). He’s basically telling the Thessalonians to stop something

that they were doing on a consistent basis.

Though we don’t know what specific issue Paul was addressing,

he seems to be telling them to be open to more light, while at the

same time telling them to test it just to make sure it is indeed light

(2 Cor. 11:14).

There are various ways to undermine the gift of prophecy. One

of these is to “quench the Spirit.” We do this when we ignore or

resist the work of a true prophet. Look at all the opposition, even

from within our own ranks, to the prophetic gift we have been

given in the life and ministry of Ellen White.

A second way to undermine the gift of prophecy is to accept

what is said but misinterpret or misapply it. We can approach a

prophetic message with an open mind but apply what is said inap-

propriately to the immediate situation. This is something about

which we, as Adventists, need to be very careful. We have been

given a wonderful gift; we don’t want to undermine that gift by

misusing it.

A third way to undermine the gift of prophecy is to give pro-

phetic authority to persons or writings that have not received the

gift from God. The church must be continually vigilant, testing

everything in order to see whether the prophetic message builds

up the church.

What has been the impact of Ellen White’s prophetic ministry

in your own life? Bring your answer to class on Sabbath.

Th u r s d a y

September 6

End-Time Holiness (1 Thess. 5:23–28)

Read

1 Thessalonians 5:23, 24. What does it mean to be “sanctified

wholly” and “preserved blameless” at the coming of the Lord?

Shouldn’t we be that way, even now?

________________________________________________________

In today’s passage Paul returns to the language of prayer. His

style is similar to that of 1 Thessalonians 3:11–13. His main theme

is also similar: being found blameless in holiness at the Second

Coming. Paul makes a transition here from what the Thessalonians

are supposed to do (1 Thess. 5:12–22) to what God does in us

(holiness) and for us (the Second Coming).

Believers have often disagreed as to exactly what this text says

about the nature of human beings and the kind of character they

can expect to have when Jesus comes. In our brief encounter with

this passage, we will focus on what can be said clearly on the basis

of this text.

Paul is saying that what God does in believers should extend

throughout the entire person. Every part of the believer’s life is to

be affected by sanctification as the return of Jesus approaches. In

speaking of “spirit, soul and body,” Paul is not attempting to be

scientific and precise about various layers of the human person (in

biblical thought, mind, and body are a unified whole, not parts that

exist separately). Rather, he is expressing that every part of our

mind and body is to be submitted to God. God is to be allowed full

control of our thoughts, feelings, and actions.

Paul’s prayer extends from the present time to the Second

Coming. Believers are to be preserved, or kept blameless, until

the coming of the Lord. Paul is praying that the completeness of

their dedication to God will be maintained all the way to the end.

According to this letter, the Thessalonians are far from perfect,

but what they do have is worth preserving until Jesus comes. As

much as anything else, then, Paul is praying that they will continue

to grow in grace through a relationship with Jesus (see also John

15:4–6).

In what ways can you, and should you, be preparing every day

for the Lord’s return?

fr i d a y

September 7

Further Study:

“[As a child] Jesus carried into His labor cheerful-

ness and tact. It requires much patience and spirituality to bring

Bible religion into the home life and into the workshop, to bear the

strain of worldly business, and yet keep the eye single to the glory

of God. This is where Christ was a helper. He was never so full

of worldly care as to have no time or thought for heavenly things.

Often He expressed the gladness of His heart by singing psalms

and heavenly songs. Often the dwellers in Nazareth heard His voice

raised in praise and thanksgiving to God. He held communion with

heaven in song; and as His companions complained of weariness

from labor, they were cheered by the sweet melody from His lips.

His praise seemed to banish the evil angels, and, like incense, fill the

place with fragrance. The minds of His hearers were carried away

from their earthly exile, to the heavenly home.”—Ellen G. White,

The Desire of Ages, p. 73.

“Nothing tends more to promote health of body and of soul than

does a spirit of gratitude and praise. It is a positive duty to resist

melancholy, discontented thoughts and feelings—as much a duty as

it is to pray.”—Ellen G. White, The Ministry of Healing, p. 251.

Discussion Questions:

lAs a class, go over your answers to Wednesday’s final ques-

tion. Look at it in two ways: what has been Ellen White’s impact

on our church as a whole, and how has her ministry impacted

our lives as individuals?

lDwell more on this idea of how our culture’s attitude toward

authority affects our attitude toward authority in the church.

Does our culture incite us to disrespect authority or to pay too

much deference to it? How can we strike the right balance?

lHow can your local church do a better job of mentoring new

believers in character growth? What kind of spiritual leadership

training is needed?

Summary:

In this week’s passage (1 Thess. 5:12–27) Paul addresses

a variety of issues, but he is particularly focused on the spiritual

quality of local church life. Believers at the local level are to mentor

each other and be joyful and thankful. They are also to be open to

new truth, particularly prophetic truth, yet careful and thoughtful in

their evaluation of new ideas. Above all else, Paul calls for complete

submission to God in every area of personal life with an eye toward

the return of Jesus.

tor

i n s i d e

Light in the Darkness: Part 1

Bhutan is a small mountainous country lying on the southern slopes

of the Himalayas and bordered by northeast India. For generations it has

been cut off from the outside world. Bhutanese are nearly all Buddhist and

Hindu. There are few known Christians in the country. But God has ways

of opening hearts and leading seekers to Jesus.

Tepa was a monk in Bhutan, but he felt dissatisfied. One day he met a

Christian couple who secretly introduced him to Jesus. When Tepa’s fam-

ily learned that he had become a Christian, he was disowned and cut off

from his village. Tepa, one of the first Bhutanese Seventh-day Adventists

in the world, left Bhutan and settled in Nepal.

Tepa’s son, Praveen, shared his father’s passion to reach the Bhutanese

for Christ. He became a teacher in a boarding school near the Bhutan bor-

der in India, where many Bhutanese students studied. Praveen befriended

them and secretly taught them the Bible in a way they could understand.

Some eagerly accepted Jesus as their Savior.

During vacations Praveen visited his students’ families in Bhutan.

Some of these families became close friends.

One day Praveen stared at the Himalayan Mountains, wondering how

he could share Jesus with the Bhutanese. Just then a man approached and

said he was a Seventh-day Adventist. The two talked long about the Bible,

Ellen G. White, and The Great Controversy. Praveen was inspired to print

copies of The Great Controversy to give to Bhutanese people who lived

on the border of India and Bhutan. Others helped to finance the project.

The book created a stir. Some monks, and even some Christians,

became alarmed and threatened to have the book banned. Christian lead-

ers of other denominations denounced the book and urged their members

to burn it.

But others became curious about this book that had caused such a stir.

They sought copies for themselves and began reading it. The book was

reprinted.

Praveen befriended two monks. After several months he introduced

them to Jesus and gave them copies of The Great Controversy and a New

Testament. The monks secretly read their books and have asked to take

more copies across the Bhutan border.

Praveen’s Bhutanese students take copies of The Great Controversy

with them when they return home. They share the books with family and

friends, and in this way God’s truths have entered Bhutan.

(Continued next week)

The author, whose name has been withheld for security reasons, is an evangelist who

works with Bhutanese people near the border of India.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*September 8–14

Promise to the Persecuted

(2 Thess. 1:1–12)

sa b b a t h af t e r n o o n

Read for This Week’s Study:

2 Thess. 1:1–12, John 1:18,

Rom. 2:5, 12:19, Rev. 16:4–7, 20:1–6, John 14:1–3.

Memory Text:

“To this end we always pray for you, that our

God may make you worthy of his calling and may fulfill

every resolve for good and every work of faith by his power”

(2 Thessalonians 1:11, ESV).

Key Thought:

The second coming of Jesus is the culmination of

all Christian hope.

ecause written corespondence could be slow, a church that

wanted to talk to Paul had to track him down to get a message

to him, which was not always an easy process, to be sure. Once

contact was finally made, the apostle would then dictate a response

and have it hand-delivered back to the church. The process might take

months. In the meantime false beliefs would have time to develop and

spread.

This seems to have happened in Thessalonica, where new problems

arose in the church. These problems may even have become worse

due to the misapplication of what Paul wrote in the first letter. Second

Thessalonians was Paul’s attempt to further correct the situation.

Paul’s words in this week’s lesson come down to this: at the Second

Coming, believers will be rescued by God’s spectacular intervention

in Christ. This passage provides further information about the nature

of His return.

*Study this week’s lesson to prepare for Sabbath, September 15.

Su n d a y

September 9

Fresh Greetings (2 Thess. 1:1, 2)

“Paul, and Silvanus, and Timotheus, unto the church of the

Thessalonians in God our Father and the Lord Jesus Christ: Grace

unto you, and peace, from God our Father and the Lord Jesus

Christ” (2 Thess. 1:1, 2). What hope and promise are found even in

such a simple greeting as this? How much theology is in there, how

much hope, how much promise? How can we learn to make these

hopes and promises our own?

________________________________________________________

Paul, as he does so often, talks about grace and peace. In one sense,

are they not related? Shouldn’t the realization of God’s grace, the

promise of forgiveness in Jesus, lead to peace in our lives? How cru-

cial that, no matter our circumstances, we all take time to dwell on the

wonderful provision of salvation made for us and the grace it offers

us, regardless of our unworthiness. What better way to experience the

peace that we are promised? We need to keep the focus off ourselves

and on Jesus and what we have been given in Him.

Compare

1 Thessalonians 1:1 with 2 Thessalonians 1:1, 2. There’s

a small difference in the wording. What significance might be

found in that difference?

________________________________________________________

There is one difference between 1 and 2 Thessalonians. Paul

changes from “in God the Father” (1 Thess. 1:1) to “in God our

Father” (2 Thess. 1:1). This adds a relational touch. There are people

who feel close to Jesus yet are afraid of God the Father. Paul assures

the Thessalonians that they can have as much confidence in their

relationship with the Father as they do with Jesus. Jesus came to this

earth to show us what the Father is like.

Read John 1:18 and 14:7–11. What assurance and hope can

we draw from these texts, especially in light of 2 Thessalonians

1:1, 2?

Mo n d a y

September 10

Paul’s Thanksgiving (2 Thess. 1:3, 4)

Paul had a tendency toward extra-long sentences. Second

Thessalonians 1:3–10 is a single sentence focusing primarily on

events surrounding the second coming of Jesus. The central core

of the sentence, however, is not focused on the Second Coming

(2 Thess 1:3, author’s translation): “We are obligated at all times to

give thanks to God concerning you.” Paul’s comments regarding the

return of Jesus (2 Thess. 1:6–10) are part of the reason that he thanks

God concerning the Thessalonians themselves.

Read

2 Thessalonians 1:3, 4. What important spiritual principle do

we find in these verses in regard to the question of faith? What

happens to faith if it does not grow?

________________________________________________________

“We are bound” or “we ought” (to give thanks to God) is the main

verb of 2 Thessalonians 1:3–10. It shows that Paul feels obligated to

thank God for the Thessalonians because their faith is getting stronger

and stronger. Meanwhile, their love for one another is also increasing,

and both verbs are in the present tense in the original. This means that

their growth in faith and love was consistent and ongoing. This kind

of growth is basic to any healthy church. Like a plant, if a church does

not grow spiritually, it will die.

Paul will go on to offer significant criticism of the church in the sec-

ond and third chapters of this epistle. But he knows that people need a

lot of affirmation before they can handle criticism constructively. He

provides that kind of affirmation in the first chapter.

One of the reasons for Paul’s affirmations is that the church in

Thessalonica is continuing to suffer persecution. He particularly com-

mends their “patience” in affliction. Instead of faith, hope, and love,

Paul talks about their faith, love, and patience. Because “patience”

here is substituted for “hope,” it leads Paul into his exposition of the

Second Coming later in the chapter.

The result of their increase in faith and love is that their fortitude in

the face of affliction has become a source of boasting for the apostles

among all the churches they visit. The Thessalonians have become a

model of Christian commitment under fire.

How can trials and affliction increase our faith? At the same

time, who hasn’t struggled to maintain faith precisely because

of trials?

Tu e s d a y

September 11

Suffering as a Sign of the End

(2 Thess. 1:5, 6)

Second Thessalonians 1:5–10 in the Greek has an Old Testament

feel (the Bible of most New Testament Christians was the Septuagint,

a pre-Christian, Greek translation of the Old Testament). Second

Thessalonians exhibits many more references to the Old Testament

than does 1 Thessalonians.

Read

2 Thessalonians 1:5, 6. What is Paul saying?

The word evidence (NIV) or token (KJV) means “proof” or “plain

indication” of something. What does the persecution of Christians

(vs. 4) prove? It is certainly not evidence of God’s judgment against

His people. To the contrary, it is a pointer to the future judgment, in

which the people of God are vindicated and those who persecuted

them receive the same kind of experience they inflicted on others.

There is a message here for us. Violence begets violence, and those

who use violence against others have reason to fear for the future.

God’s judgment sets things right. Those who persecute the people of

God will one day face the justice of God. But those who experience

injustice on account of their faith today can look with confidence to

God’s future judgment. On that day, it will be evident to all that they

were the objects of God’s favor.

The New Testament encourages believers to exhibit grace, mercy,

and forgiveness toward others. But when these actions are rebuffed

and repaid with curses, blows, and confinement, it is encouraging to

know that injustice will not last forever. Thus, the saints of God are

invited to have patience (see also Rev. 14:12).

In 2 Thessalonians 1:5, 6, therefore, Paul reminds the persecuted

Thessalonians that the “righteous judgment of God” in the future will

demonstrate His approval of them in the present. More than this, their

patience and faith in the face of trial validates that God has chosen

them. In this way Christian suffering can be the basis for rejoicing

(1 Thess. 1:6, 7). It is real-life evidence of whose side we will be on

when Jesus comes.

Verse 5 shows the righteous judgment of God in His approval of the

Thessalonians. Verse 6 shows it in the condemnation and destruction

of their persecutors.

Have you been unfairly victimized, with the perpetrators

receiving no apparent punishment for their actions? If so, what

comfort can you take in the promises of God’s judgment? Or

look at it this way: have you treated people badly, unfairly, and

gotten away with it (at least so far)? If so, how do you view the

promises of God’s end-time judgment?

We d n e s d a y

September 12

Fire and Destruction (2 Thess. 1:7–9)

Read

2 Thessalonians 1:7–9. What is the primary reason for the

destruction of the wicked at the time of Jesus’ second coming?

How are we to understand these verses with the idea of God as

being full of love, grace, and forgiveness?

________________________________________________________

Many people are uncomfortable with the language of these verses.

They feel that “everlasting destruction” (NIV), vengeance, punish-

ment, and the infliction of suffering are unworthy of a God of love,

grace, and mercy. But just punishment and retribution is a frequent

theme of Paul’s (Rom. 2:5, 12:19). Paul is unequivocal: God’s justice

will one day be powerfully made manifest.

And why not? Any good government in today’s world must at

some point exercise force in order to restrain evil. Though force is

not always violent (as when you are stopped for a traffic violation or

audited for your taxes), in some cases, especially when the criminals

are using violence themselves, they must be answered with violence.

Good governments provide a necessary restraint so that we can all live

together in peace. Many times outright evil will not give way volun-

tarily. And the greater the power and brutality of evil, the greater the

force often needed to undo that evil.

The images in this passage are not pretty, but they assure us that

God will do whatever it takes to end violence and oppression.

Read

Revelation 16:4–7 and Daniel 7:21, 22. What do these verses

teach that parallels what Paul wrote above in 2 Thessalonians?

________________________________________________________

Through His own experience, Jesus understands the cost of suffer-

ing. He can be trusted to exercise divine justice but without overkill.

Divine justice will result in suffering but not one iota more than

necessary. If we can trust God in anything, we can trust that His

justice will reveal a wisdom and fairness that we cannot currently

comprehend.

The goal of this passage is not to rejoice in vengeance but to

encourage the abused and oppressed. The day of justice is coming.

We don’t need to take justice into our own hands.

Th u r s d a y

September 13

Glorifying Christ (2 Thess. 1:10–12)

Read

2 Thessalonians 1:10–12. What does it mean that Jesus Christ

will be glorified in His saints?

The full sentence in this week’s text (2 Thess. 1:3–10) provides a

number of important details about the second coming of Jesus. When

Jesus returns, He will afflict the afflicters and provide rest for the afflicted

(see 2 Thess. 1:6, 7). He will come down from heaven in the company

of powerful angels (2 Thess. 1:7). He will come with flaming fire and

execute justice on those who have rejected God and the gospel of Jesus

Christ (2 Thess. 1:8). The wicked are destroyed (2 Thess. 1:8, 9) while

the righteous bring glory to Christ (2 Thess. 1:10).

The events of the Second Coming set the stage for the millennium,

during which time the earth lies desolate for a thousand years (Rev.

20:1–6). Though this week’s passage does not tell us what happens

to the righteous, 1 Thessalonians 4:16, 17 tells us that the saved join

Jesus in the air at His return. John 14:1–3 further indicates that Jesus

will take the righteous with Him to heaven.

How

does Paul instruct believers to prepare for the second coming of

Jesus? 2 Thess. 1:11.

With verse 10 Paul is finished talking about the wicked and turns

again to the fate of the righteous at the Second Coming. In verses 10–12,

the glory of Jesus is exhibited in the character of those who believe in

Him. Paul rejoices that his prayers and efforts for the Thessalonians will

be vindicated at the return of Jesus (see 1 Thess. 2:19, 20).

Paul here sets the stage for chapter 2, in which he argues that the day

of the Lord has not yet come. If it had, there would be flaming fire,

destruction of the wicked, and the full glorification of Jesus in the eyes

of all.

In today’s passage, Paul shifts easily from God to Jesus, using the

two names interchangeably. According to inspiration, Jesus is God.

This teaching is very important to us. The greater Jesus is, the more

powerful His salvation and the clearer a picture of God we receive as

we contemplate His life, death, resurrection, and return. If Jesus is truly

God, then the Father is just like Him.

How can we learn to go about the business of living our daily

lives, but with the expectation of the Second Coming? Why is it

so easy, amid the daily rhythms of life, to forget about His com-

ing? How can we learn to keep this amazing promise before us

and go about our daily business, while still giving the promise

the time, attention, and seriousness it deserves?

fr i d a y

September 14

Further Study:

“The Bible is written by inspired men, but it is not

God’s mode of thought and expression. It is that of humanity. God, as a

writer, is not represented. Men will often say such an expression is not

like God. But God has not put Himself in words, in logic, in rhetoric, on

trial in the Bible. The writers of the Bible were God’s penmen, not His

pen. . . .

“It is not the words of the Bible that are inspired, but the men that were

inspired. Inspiration acts not on the man’s words or his expressions but on

the man himself, who, under the influence of the Holy Ghost, is imbued

with thoughts. But the words receive the impress of the individual mind.

The divine mind is diffused. The divine mind and will is combined with

the human mind and will; thus the utterances of the man are the word of

God.”—Ellen G. White, Selected Messages, book 1, p. 21.

“The instruction that Paul sent the Thessalonians in his first epistle

regarding the second coming of Christ, was in perfect harmony with

his former teaching. Yet his words were misapprehended by some of

the Thessalonian brethren. . . .

“In his second letter Paul sought to correct their misunderstanding

of his teaching and to set before them his true position.”—Ellen G.

White, The Acts of the Apostles, p. 264.

Discussion Questions:

lDoes the truth of Scripture reveal itself more through inten-

sive word-by-word study or in the broad themes that we can

observe by way of wide reading? Or is there a time and place for

both? Discuss the answer(s) in class.

lRead the Ellen G. White quote in today’s Further Study

regarding how inspiration works. How does this help us to under-

stand the “human element” that appears at times in the Bible?

lDoes the thought of the Second Coming frighten you, or does

it bring you hope? What does your answer say about your rela-

tionship with God or about your understanding of the gospel?

Or both?

lHowever much truth there is to the idea that trials can

strengthen our faith and character, what do you say to people

whose trials are not only causing them to be bitter, resentful, and

angry (in other words, not character-building) but are causing

them to lose their faith?

Summary:

In the opening chapter of 2 Thessalonians, Paul rejoices

over the way in which the Thessalonian believers remain faithful in

spite of much affliction. He encourages them by pointing to the great

reversal at the second coming of Jesus. Whatever happens now, we

have the promise that God will execute divine justice.

tor

i n s i d e

Light in the Darkness: Part 2

Nima was one of many Bhutanese who received a copy of The Great

Controversy. He read it through several times and is sharing his discover-

ies about God with his family and friends in their small village in Bhutan.

He meets with a small group of about 15 people in the bedroom of a house

to worship. Several are preparing for baptism. And their numbers grow

as Nima continues to share his faith and provide Seventh-day Adventist

books and literature, which he smuggles across the border into his home-

land.

It remains difficult for Christians to practice their faith in Bhutan.

Dozens of believers have been imprisoned for sharing their faith. So at

present most volunteer evangelists meet with people across the Bhutanese

border in India. There these volunteers study the Bible and teach the people

how to use simple medical treatments to reach others for Christ. So far

at least 25 Bhutanese have accepted Jesus as their Savior and become

Seventh-day Adventist Christians. When they return home they take Bibles

and Seventh-day Adventist books with them.

Stories continue to seep out of Bhutan of people who want to know

about Jesus. One hotel manager received several books, which he gave to

tour drivers to give to passengers.

Recently some Bhutanese believers visited several small villages to

pray for the sick and comfort the mourning and brokenhearted. Several

people wanted to know more about God; so the believers cautiously intro-

duced them to Jesus. The Holy Spirit is working in the hearts of these

people who are so eager to know about Jesus.

Sadly, most of the 700,000 people living in Bhutan still worship spirits

or gods made of wood and stone. They live and die with no assurance of

salvation, for they’ve never heard the message of God’s love or Jesus’

sacrifice for them. They are spiritually hungry and crave truth on which to

build their lives. Slowly God’s message is opening the doors to the hearts

of the Bhutanese people.

We can help the people of Bhutan meet Jesus. Our mission offerings

can support Bible workers and provide literature and Bibles so that these

people can meet Jesus, the King of all kings, who loves them so much that

He died for them. We must tell them so they can be ready to meet Jesus

when He comes.

The author, whose name has been withheld for security reasons, is an evangelist who

works with Bhutanese near the border of India.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

L e s s o n

*September 15–21

The Antichrist

(2 Thess. 2:1–12)

sa b b a t h af t e r n o o n

Read for This Week’s Study:

2 Thess. 2:1–12, Matt.

24:1–14, Zech. 3:1, Dan. 8:8–11, Acts 2:22.

Memory Text:

“Let no one deceive you in any way. For that

day will not come, unless the rebellion comes first, and the man

of lawlessness is revealed, the son of destruction” (2 Thessalonians

2:3, ESV).

Key Thought:

In correcting the Thessalonians’ false theology

of last-day events, Paul reveals truth about end-time deceptions.

n the midst of all Paul’s words of encouragement as well as exhor-

tation, he wrote about end-time events, including the greatest end-

time event of all, the second coming of Jesus.

In this week’s passage, though Paul talks about the end, his empha-

sis is a bit different from that which came before. For one thing, he

already told the Thessalonians the details while he was with them. For

another, his goal in this text is pastoral, to calm them and persuade

them to be more patient regarding end-time events and to warn them

about the false teachings being circulated on that topic.

The opening of this week’s passage (2 Thess. 2:1, 2) contains sev-

eral Greek words that point back to 1 Thessalonians 4:13–5:11, such

as the coming of our Lord (1 Thess. 4:15), the gathering (1 Thess.

4:17), and the day of the Lord (1 Thess. 5:2). To some extent, this

week’s passage is a clarification of what Paul said earlier. In it he

reveals truths that we need to understand today.

*Study this week’s lesson to prepare for Sabbath, September 22.

Su n d a y

September 16

The Problem (2 Thess. 2:1–3)

What

is the topic addressed by Paul in the second chapter of 2 Thes-

salonians? How are these words relevant to us today? In what way

do we face similar challenges within our church regarding end-time

events (date-setting, conspiracy theories, and the like), however dif-

ferent our context may be? What similar principle do we find here

that we also constantly confront? 2 Thess. 2:1–3.

________________________________________________________

There is no clear evidence in this passage that the church was asking

questions about the second coming of Jesus. Paul himself perceives a

problem and addresses it. The concept of “gathering to him” recalls

that which Paul wrote in the previous letter (1 Thess. 4:15–17).

In this passage, Paul’s words recall the warning that Jesus Himself

had given (Matt. 24:1–13). The Thessalonians had been “quickly”

destabilized by conflicting information that they had received in the

short time since Paul had written his first letter.

Paul doesn’t identify the specific source of their confusion. Perhaps

it hadn’t even been revealed to him. By “spirit” (2 Thess. 2:2) he

likely refers to a prophetic teaching, either that of a false prophet or a

misunderstanding of Paul’s first letter. The second possible source is

the spoken word, a teaching passed from mouth to mouth among the

members. When he mentions a letter “supposed to have come from

us” (NIV), Paul is either referring to a letter forged in his name or a

misuse of one of his genuine letters.

No matter how carefully a pastor may watch over a church, there

are multiple ways in which false ideas can take root. It is sometimes

easier for members to accept a report or rumor than to examine the

Scriptures carefully for themselves. Sometimes the new ideas may

even be biblical to a point but are promoted out of balance with

complementary Bible teachings.

The latter seems to have been the problem in Thessalonica. The

Thessalonians knew many correct things about the second coming of

Jesus and the events preceding it. But they tended to emphasize one

extreme or another of the teaching without its balancing perspectives.

They had failed to heed Jesus’ warning about chasing after signs

of His return (Matt. 24:4–8). As a result, in 1 Thessalonians they

lamented the delay of Jesus’ return (1 Thess. 4:13–15). In this chapter

they seem to have drawn the conclusion that they are already in the

midst of final events.

Mo n d a y

September 17

Paul’s Short Answer (2 Thess. 2:3, 4)

In the short interval between 1 and 2 Thessalonians, the

Thessalonian church members became confused about the mean-

ing of what Paul wrote in the first letter. They drew the conclusion

that the Second Coming was either at hand or had already come in

some secret way (2 Thess. 2:2). Paul’s short answer to this problem?

“That can’t possibly be true. There are too many things that haven’t

happened yet.”

The confusion in Thessalonica caused Paul to write his most exten-

sive outline of final events. Had he not done so, it would not have

been preserved for us.

Read

2 Thessalonians 2:3, 4. What does Paul tell us about “the man

of sin” (NKJV) in these verses? What principles do we find here

that help us to understand what Paul is discussing?

________________________________________________________

Verses 3 and 4 are an incomplete sentence in the original. “That

day will not come” is missing in the Greek and is supplied in most

translations. Paul lists the things that have to happen before Jesus

can come. There will be a “falling away” (the Greek word apos-

tasia for “apostasy”), and then “the man of lawlessness” will be

revealed. That revelation is described in 2 Thessalonians 2:8–10

as the working of Satan just before Jesus comes (which we will

examine more closely in Wednesday’s lesson). But before that rev-

elation of wickedness, there is a period of “mystery” and restraint

(2 Thess. 2:6, 7).

Verse 4 is a description of the man of sin (or “lawlessness”), who

operates under cover for a time and is then revealed at the end. He

opposes God, exalts himself above God, sits in the temple, and

proclaims that he is God. This verse is filled with allusions to Old

and New Testament texts. The “opposer” recalls Satan in Zechariah

3:1. Exalting himself above God and usurping God’s place in the

heavenly temple recalls the little horn of Daniel 8. Showing himself

to be God recalls Satan in Isaiah 14 and Ezekiel 28; it also points to

the blaspheming power of Daniel 11:36–39. So, the description of

the man of sin contains elements pointing to both Satan himself and

a wicked agent of Satan in the course of Christian history.

In what subtle ways is each of us susceptible to having the same

kind of attitude as we see revealed here in this “man of sin”?

Tu e s d a y

September 18

The Restrainer (2 Thess. 2:5–7)

According

to Paul, what two things characterized the world situ-

ation at the time he wrote? How do we see the great controversy

revealed in these verses? 2 Thess. 2:6, 7.

________________________________________________________

Combining these verses with the previous ones, we can see that

Paul is outlining three stages of history from his time until the end.

The final stage begins at the Second Coming. Before this stage is the

revelation of the man of sin (2 Thess. 2:3), also known as the lawless

one (2 Thess. 2:8). And before that stage is a time of mystery and

restraint (2 Thess 2:6, 7).

While we would like very much to fully understand Paul’s meaning

here, there are a number of uncertainties in these verses. The restrain-

ing power is neuter (a thing) in verse 6 and masculine (a person) in

verse 7. The lawless one (masculine, vs. 8) is neuter in verse 7 (“mys-

tery of lawlessness”); neither is it clear (vs. 7) whether the restraining

power is taken out of the way or has the authority to remove itself (the

ESV translates correctly— “until he is out of the way”).

Who is the restrainer, or power of restraint, in these verses? It is

present in Paul’s day; it is upholding the law (a power that restrains

lawlessness, vs. 7); it is on a divine time mission; and it is powerful

enough to restrain the working of Satan (vs. 9).

According

to other New Testament passages, what is holding

back the Second Coming? Matt. 24:14; Mark 13:10; Rev. 14:6, 7.

________________________________________________________

In much of the New Testament the events leading up to the Second

Coming follow from the final proclamation of the gospel (Matt.

24:14; Mark 13:10; Rev. 14:6, 7). In this case, then, it’s possible that

God Himself is the Restrainer described by Paul, holding the final

events back until everyone has had a chance to hear the gospel.

How much restraint do you need in your life? That is, when

tempted, how can you learn to claim the power of God to

restrain you from doing what you know is wrong?

100

We d n e s d a y

September 19

The Antichrist Revealed (2 Thess. 2:8–10)

Read

2 Thessalonians 2:8–10. What’s especially important in all this

about the phrase, “they received not the love of the truth”?

The man of sin was introduced in 2 Thessalonians 2:3, 4. Through

much of Christian history he has operated to undermine God’s law

(particularly the Sabbath) and to usurp powers that belong only

to Christ. In passages such as Daniel 7:20–25 (the little horn) and

Revelation 13:1–7 (the beast from the sea), this same power oper-

ates after the fall of the pagan Roman Empire, combining both reli-

gious and secular authority to persecute the saints of God. The only

power in history that fits all the specifications of these prophecies

is the papacy. Many interpreters from the Middle Ages, and even to

this day, have designated this institution as the antichrist. (Only in

the past century or two has the vast majority of Christians moved

away from this interpretation, an interesting move in itself in light

of our understanding of last-day events). This identification of the

papacy fits the specifications of 2 Thessalonians 2 that the man of

sin would be both masculine (a person) and neuter (a world power

or institution).

In verse 7, “mystery of lawlessness” (NKJV) is an appropriate

designation for his activity. But at the close of history, just before the

Second Coming, there will be an even more worldwide, open defiance

of God and His laws. The continuity of powers, both in this passage

and elsewhere (Daniel 7 and Revelation 13), indicates that the papacy

will play a major role at the end of time, as well.

What

earlier work of God in the course of history will the final decep-

tion counterfeit? Compare 2 Thess. 2:9 with Acts 2:22.

Today’s passage draws back the curtain to reveal an even greater anti-

christ behind the one that has operated among the nations in the course

of history. Satan himself is the author and finisher of the deceptions of

the end time. As the return of Jesus approaches, events will force him

into a final act of desperation. Through counterfeit miracles he will

attempt to draw people’s attention away from the gospel (the life, death,

and resurrection of Jesus) and even the Second Coming itself.

Dwell on this idea of “the love of the truth.” How do we

“receive” it? Why is having this love so crucial for anyone

who doesn’t want to get caught up in any spiritual deception,

especially during the last days? How can we learn, even now, to

“receive the love of the truth”?

101

Th u r s d a y

September 20

Truth and Lies (2 Thess. 2:10–12)

Read

2 Thessalonians 2:10–12. Why does God allow so many to

be deceived? According to this passage, what have the wicked

rejected?

________________________________________________________

Verse 11 is a text that many people find extremely challenging.

Paul states very directly, “God sends them a powerful delusion so

that they will believe the lie” (2 Thess. 2:11, NIV). The knee-jerk

response to this text is something like, “How can a God of truth send

deception? How can He act the same as Satan at the end?” (Compare

2 Thess. 2:11 with 2 Thess. 2:9.)

In today’s passage Paul draws back the curtain and gives us a

glimpse of the great controversy between Christ and Satan, which

involves much more than just the affairs of this earth and its history.

Satan has accused God of being unreasonable, a bully, and a deceiver.

In the final crisis of earth’s history, God “sends” a delusion upon the

wicked, not because He lies but because He allows the wicked to

choose lies over truth and, thus, expose the outworking of decisions

that they have already made (2 Thess. 2:12). He simply allows them

to bear the fruits of their wrong actions. The events of the end time

clearly expose the mind and character of Satan and his followers for

all to see.

The process of delusion begins when people reject the gospel of

Jesus Christ. In verse 10 the wicked refuse to receive the love of

the truth. The offer of salvation in the gospel is the subtext that lies

behind the apocalyptic powers of 2 Thessalonians 2. Through its

teachings and practices, the papacy has undermined the gospel. That

work continues until it is exposed by the final events described in

2 Thessalonians 2:8–12. Thus, the final proclamation of the gospel

(Matt. 24:14; Rev. 14:6, 7) sets the stage for both the final judgment

and the delusions of the end time.

In the end, whatever the outward political and religious manifesta-

tions of the great controversy as it plays out here on earth, the gospel

of Jesus Christ, not political events, has always been the crucial

divide between good and evil throughout Christian history. Antichrist

reveals its true character by usurping the life, death, and heavenly

reign of Jesus. All other actors in the drama play subordinate roles.

Read carefully 2 Thessalonians 2:12. For what key reason do

people not receive the truth? How have you experienced this

principle in your own life? That is, how has the “pleasure” of

unrighteousness, even subtly, kept your mind from being open

to truth?

102

fr i d a y

September 21

Further Study:

“The apostle Paul warned the church not to look

for the coming of Christ in his day. ‘That day shall not come,’ he

says, ‘except there come a falling away first, and that man of sin be

revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and

the long period of the reign of the ‘man of sin,’ can we look for the

advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery

of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the

papacy, which, as foretold in prophecy, was to maintain its supremacy

for 1260 years.”—Ellen G. White, The Great Controversy, p. 356.

“As the crowning act in the great drama of deception, Satan himself

will personate Christ. . . . In gentle, compassionate tones he presents

some of the same gracious, heavenly truths which the Saviour uttered;

he heals the diseases of the people, and then, in his assumed character

of Christ, he claims to have changed the Sabbath to Sunday, and com-

mands all to hallow the day which he has blessed. . . . Only those who

have been diligent students of the Scriptures and who have received

the love of the truth will be shielded from the powerful delusion that

takes the world captive.”—Pages 624, 625.

“In bearing the message, make no personal thrusts at other churches,

not even the Roman Catholic Church. Angels of God see in the differ-

ent denominations many who can be reached only by the greatest cau-

tion. Therefore let us be careful of our words. . . . Upon these themes

silence is eloquence. Many are deceived. Speak the truth in tones and

words of love.”—Ellen G. White, Evangelism, p. 576.

Discussion Questions:

lToday many believe that the papacy has changed, and in

some ways it has. Yet, on the basic issues of salvation it still seeks

to usurp all that Christ has done and is doing for us. It is still

the power depicted in prophecy. How can we stand firm in our

biblical position regarding Rome while doing so with Christian

love, forbearance, and tact?

lAs a church we are constantly being confronted with people

who come up with new dates for final events, new charts, new

conspiracy theories about this group or that. While we must

remain open to new light, how should we deal with these chal-

lenges?

Summary:

By correcting some of the Thessalonians’ wrong views

about last-day events, Paul gave us precious truth on the topic. We

must always remember, though, that the crucial issue of the last days

is not the timing of events or even all the details, but on which side of

the great controversy we choose to be.

tor

i n s i d e

103

A Passion for Sharing

My name is Christian, and I live in Denmark. My family has no real rela-

tionship with Christ, but when I was a child, my grandmother taught me to

pray and to trust in God.

My faith in God wasn’t popular with my classmates, and often they teased

and tormented me. So when I was ready to enter high school, I didn’t want

to attend a public school. My parents helped me find a Christian school, and

I was thrilled when I visited the Seventh-day Adventist boarding school in

western Denmark. I didn’t know anything about Seventh-day Adventists,

but I knew I was in the right place.

I loved the worships, the singing, and the Bible study. At last I belonged.

During a Week of Prayer, I answered God’s call to surrender my life totally

to Him and asked my mother for permission to be baptized. But she refused.

I prayed earnestly about my decision, and in time Mother gave her permis-

sion.

After high school graduation, I joined a program called “One Year for the

Lord” and worked in a café church in the city. There I started a teen club

where kids could eat, talk, and listen to music or just do homework. One of

my friends came, and I invited him to come back on Sabbath afternoon. He

came and started asking questions about God. I was thrilled when people

from the café meetings started using a prayer room I’d created. I was feeling

the joy of serving God.

In high school I had worked with a kids’ club, and I wanted to start some-

thing similar while in university. Some friends joined me, and we organized

a program and advertised it across town. Since then, we’ve averaged 35 kids

at a time. We do fun activities and talk about serious topics relevant to them,

such as bullying. Parents often tell us that this club is something that their

kids need. The city leaders support us too and refer families to our club, in

which we focus on teaching respect.

I work with our church plant team in my town, too. And we have several

other special interest ministries, including a Christian motorcycle club.

I’m still in school, but I’m teaching in a kindergarten. I have a passion to

share God’s love with kids. I want to be there to help kids make important

life decisions and let them know that Jesus is the answer to questions in

their lives.

God has shown me that He wants to use me—and every Christian—to

spread this love to others.

Ch r i s t i A n Gj e s t h e d e shares God’s love in Jutland, Denmark.

Produced by the General Conference Office of Adventist Mission.

Web site: www.AdventistMission.org

104

L e s s o n

*September 22–28

Keeping the Church Faithful

(2 Thess. 2:13–3:18)

sa b b a t h af t e r n o o n

Read for This Week’s Study:

2 Thess. 2:13–3:18, Acts

17:11, Luke 10:25–28, Matt. 7:24–27, 18:15–17.

Memory Text:

“So then, brothers, stand firm and hold to the

traditions that you were taught by us, either by our spoken word

or by our letter” (2 Thessalonians 2:15, ESV).

Key Thought:

Even with all the grand and glorious promises

for the future, we have to deal with daily challenges and struggles

in the church. The Thessalonian church was no exception.

hurches are a lot like plants. If a plant does not grow, it will

die. In other words, change is wired into the way plants were

grow also will die. But not all change is good. Change can lead us

away from who we are. It can cause us to lose touch with God’s pur-

pose for us. The Seventh-day Adventist Church must be especially on

guard because this present-truth message is being proclaimed by no

one but us! That’s a heavy responsibility—one we all, whether laity

or ministry, must never forget.

Through revelation and Spirit-guided consensus, God has led the

church to even more light. The light of the past helps the church to

navigate its way through the treacherous waters of change. Paul’s

final word to the Thessalonians gives us inspired guidance in this

crucial area.

*Study this week’s lesson to prepare for Sabbath, September 29.

105

Su n d a y

September 23

Faithful by God’s Choice (2 Thess.

2:13–17)

The language of this section recalls the prayer at the beginning of

1 Thessalonians. It is almost as if Paul is returning to the place where

he began, creating a natural conclusion to this pair of letters. Paul here

expresses his concern that the believers in Thessalonica not deviate

from the path on which he has placed them.

Read

2 Thessalonians 2:13–17. Why does Paul thank God for the

Thessalonians? What does he ask them to do in this passage? In

what ways are these words so pertinent to us today, so near the

end?

________________________________________________________

The lives of the Thessalonians provided evidence to Paul that they

had been chosen as “first fruits to be saved” (ESV). Some translations

say “from the beginning.” Though salvation is a gift, the believer

experiences it through sanctification of the Spirit and belief in the

truth. The life of the believer is more than just a subjective experi-

ence; it is solidly grounded in truth.

That is why Paul is so concerned that the Thessalonians hold to the

doctrines they have been taught, both by letter and the spoken word.

People’s grasp of truth often slips with the passage of time, which is

why we must always be affirmed by those who preach and teach us.

In the early days of the church, there was even a preference for oral

tradition over written tradition. Oral tradition is less subject to unin-

tentional distortion. Tone of voice and gestures communicate mean-

ing more accurately than do words on a page. This is why preaching

as a method of communication never grows old.

But written tradition, as in the letters of Paul, is less subject to inten-

tional distortion by those who would alter the gospel for their own

purposes. The written word provides a secure and unchangeable norm

by which one can test the oral messages that come through preach-

ing. In the book of Acts, the Bereans were commended because they

combined attention to the oral messages with careful examination of

the Scriptures (Acts 17:11).

Read again the texts for today. So many forces are always at

work trying to pry us away from the truth. Look at how you

have changed over time. Do these changes reveal a slow, steady

settling into the truth or a slow, steady movement away from it?

In other words, in what direction is your life moving?

106

Mo n d a y

September 24

Confidence in the Face of Evil (2 Thess.

3:1–5)

In today’s world many people laugh at the idea of a literal Satan.

In their mind, he’s a myth, a holdover from a superstitious and pre-

scientific era. They feel that good and bad are simply the random

consequences of cause and effect; or, in some people’s minds, good

and bad are only culturally constructed concepts relative to specific

times and places, nothing more.

But the Bible clearly asserts that Satan is real. And it is often to his

advantage in some parts of the world to hide himself or even allow

himself to be mocked in the form of a red devil with horns. The cari-

cature goes a long way in making people think he’s not real, which

is exactly what he wants. (“The devil made me do it!” one comedian

used to famously mock.)

Read

2 Thessalonians 3:1–5. Though the challenges to our faith are

out there, Paul expresses hope. On what is that hope based, and

what is the condition upon which we can be certain to claim it?